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PUBLICATIONS 


•'\ 


OF    THE 


NARRAGANSETT    CLUB, 


{First  Series.) 


Vo  L  U  M  E     IV 


rt' 


LIBRARY  ) 


PROVIDENCE,    R.    I, 


MDCCCLXX. 


(R 


SUBSCRIBERS'  EDITION, 


ONE    HUNDRED    AND    SEVENTY    COPIES. 


Entered   according  to  an   Act   of  Congreis,   in   the   vear    1S70, 
By    George    Taylor    Paine, 

FOR    THE    NARRAGANSETT    CLUB, 

In  the  Clerk's  Office  of  the  Diftrift  Court  of  the  United  States 
for  the  Dirtrift  of  Rhode  Ifland. 


Providence  Prefs  Co.,  Printers. 


The  members  of  the  Narragansett  Club  defire  it  to 
be  underftood,  that  they  are  not  anfwerable  for  any  opinions 
or  obfervations  that  may  appear  in  their  publications ;  the 
Editors  of  the  feveral  works  being  alone  refponiible  for  the 
same. 


THE 


BLOODY  TENENT  YET  MORE  BLOODY. 


EDITED     BY 


Samuel     L.     Caldwell 


EDITOR'S    PREFACE. 


HE  reply  of  Mr.  Cotton  to  The  Bloudy 
Tenent  was  publiflied  in  London,  May 
15,  1647.'  It  is  a  work  of  195  pages, 
and  is  bound  in  the  same  volume  with 
his  Reply  to  Mr.  Williatns  his  examiyiation, 
which  was  written  earlier,  and  is  inferted 
after  it  with  a  different  paging.  It  is  in  feventy-nine  chap- 
ters, criticifing  and  traverfing  The  Bloudy  Tenent  chapter  by 
chapter,  flopping  however  when  it  reaches  Williams's  ex- 
amination of  The  Model  of  Church  and  Civil  Power,  as 
Corton  difclaimed  any  part  in  the  compofition  of  that 
work,  and  therefore  refufed  to  defend  it.  The  nature  of 
its  argument  may  be  gathered  to  fome  extent  from  Wil- 
liams's rejoinder  contained  in  the  prefent  volume,  and  now 
foj  the  firft  time  reprinted. 

In  November,  1651,  the  author  failed  from  Bofton,^  for 
England.  His  companion  there,  and  probably  on  the 
voyage,3  was   John  Clarke  of   Newport,  who   was  joined 

'  3  Mass.  Hiji.  Coll.  viii  :   287.  Williams,  confidering  the  treatment  ex- 

^  His  petition  for  permiflion  to  embark  perienced  by  him  in  that  colony  only  a 

there  is  in  3  Mass.  HiJi.  Coll.  iv  :  471.  fliort  time  before."   Palfrey,  Hift.  of  N. 

'"  Ido  not  think  it  likely  that  Clarke  £.  ii  :   355.      Yet   Mr.    Palfrey    repre- 

came  to   MafTachufetts  to  embark   with  fents  that  Clarke   went   there  and   pro- 

B 


IV 


Editor's  Preface. 


with  him  in  an  effort  to  fecure  the  repeal  of  Coddington's 
commiffion,  and  the  confirmation  of  the  Charter.  It  was 
also  a  part  of  Clarke's  bufiness  in  England  to  make  known 
the  proceedings  of  the  authorities  of  Maffachufetts  in 
their  treatment  ot  himfelt  and  his  companion  Obadiah 
Holmes,  on  their  vifit  to  Lynn  the  previous  fummer.'  This 
he  did  in  his  ///  Newes  from  Nenjo-Kiiglajid:  or  a  Narrative 
of  Ne'w-Ejiglatids  Perfeaition.  ^  As  will  be  feen,  Williams 
made  ufe  ot  their  case  to  give  point  to  his  argument. 

"In  the  fecond  Moneth,  1652,"  according  to  the  title- 
pages,  Williams  publiflied  Rxperiments  of  Spiritual  Life  and 
Health,  and  The  Hireli^ig  Mifiifry  None  of  Chrijis.  Accord- 
ing to  the  Julian  calendar,  then  in  vogue,  this  was  in 
April.  On  the  tenth  page  of  the  Addrefs  to  Parliament, 
which  precedes  the  following  work,  there  is  a  reference  to 
the  war  with  Holland,  which  broke  out  in  May,  and 
which  would  therefore  indicate  that  this  book  was  not 
printed  till  after  the  other  two. 3  In  the  "  Epiftle  Dedica- 
tory" to  The  Hirelmg  Minifry,  however,  he  fpeaks  of  his 
"  late  unwafhing  of  Mr.  Cotton's  wafliing  of  the  Bloudy 
Tenent,"   as    if   it  had  already     been    publilhed.      But  it 


voiced  fuch  "  treatment"  in  order  to  pro- 
cure a  grievance  to  carry  with  him  to 
England.  On  that  theory,  neither  his 
fears,  nor  his  refentments  would  have 
prevented  his  going  to  Boilon  for  the  con- 
venience of  failing  with  Williams.  Be- 
fides,  his  fine  was  paid,  he  was  liable  to  no 
charge,  and  he  had  made  a  propofition  for 
a  public  difpute  there  three  times,  profef- 
fing  his  vvillingnefs  "  through  the  help 
of  God  to  come  from  the  Hand  to  attend 
it."  Williams  himfelf  had  fome  queftion 
in  regard  to  embarking  at  Bofton,  feeing 
that  he  had  been  banifhed  from  the  juris- 
diftion.     He  writes  to  John  Winthrop, 


jr.,  "Being  now  bound  refolvedly  (if  the 
Lord  pleafe)  for  our  native  country,  I  am 
not  certain  whether  by  the  way  of  the 
Englilh,  (you  know  the  reafon)  or  by 
the  way  of  the  Dutch."  Knowles,  Me- 
moir, 248. 

I  See  pp.  52,  53   infra. 

^  4  Mass.  Hiji.  Coll.  ii. 

3  p.  10  infra.  This  is  alfo  fuftained 
by  an  allufion  to  it  in  his  firft  letter  to 
Mrs.  Sadleir.  "Since  I  landed,  I  have 
publilhed  two  or  three  things,  and  have 
a  large  difcourfe  at  the  prefs,  but  'tis 
controverfial."     Elton,  Lif,  89. 


I 


Editor's  Preface.  v 

appears  by  a  marginal  note  to  the  Letter  to  Governor  Endi- 
cott,  which  follows  this  treatife,  that  "this  Rejoynder  was 
fent  to  England  long  fince,  and  hoped  to  have  been  pub- 
liflied."!  In  the  Table  of  Contents  at  the  end  of  the 
Book,  there  is  a  fimilar  ftatement :  "This  Rejoynder  for- 
merly fent  out  of  N.  Eng.  but  not  till  now  publiilied."^ 
As  his  reference  to  the  cafe  of  Obadiah  Holmes  is  inferted 
in  the  margin  rather  than  in  the  text,  at  page  3  infra,  it 
may  be  reafonably  inferred  that  the  treatife  was  written, 
and  perhaps  fent  to  England,  prior  to  the  date  of  Holmes's 
arreft,  July  19,  1651.  The  title-page  alfo  fpeaks  of  the 
Letter  to  Endicott  "  as  a  Teflimony  to  Mr.  Clark's  Narra- 
tive," as  if  that  had  been  already  publifhed.  The  /// 
Newes  vf2iS  iffued,  according  to  Mr.  Savage,  May  13,1652.3 
When  in  England  before,  he  had  had  the  fervices 
of  Gregory  Dexter,  efpecially  in  printing  the  Key;  who 
was  now  living  in  Providence,  and  to  whom  Williams 
wrote  under  date  of  October  7,  1652,  "It  hath  pleafed 
God  fo  to  engage  me  in  divers  fkirmishes  againft  the 
priefts,  both  of  Old  and  New  England,  fo  that  I  have 
occafioned  ufing  the  help  of  printer  men,  unknown  to 
me,  to  long  for  my  old  friend. "4  He  intimates  that  his 
intention  had  been  to  print  with  this  an  Examination  of 
Cotton's  Reply,  which  was  printed  with  The  Bloudy  Tenent 
Wajhed,  but  that  he  was  prevented  by  "  fhreights  of  time, 

'  p.  505  infra.  the  elders,  whofe  answer  or  reply  I  yet 

*  In  1650,    Williams   writes   to  John  here  not  of,  and  pray  you  if  you  doe,  to 

Winthrop,  jr.,  "  You  may  pleafe   to  re-  intimate.   'Tis   a  controverfie  wherein  I 

member  that  I  have  bene  large   (in  the  am   deeply  engaged,  of  which  you   will 

Bloodie   Tenent)   in  the  difference    be-  (if  God   pleafej    fee  more."      4   Mass. 

tweene  that  land  of  Ifraell  and  all  others.  Hljl.   Coll.  vi  :    282. 
It  is  in   difcuffing  of  the  modell.     Mr.  '  3  Mass.  Hijl.  Coll.  viii :   287. 

Cotton  refers  the  anfwere  to  the  reft  of         4  Knowles,  Memoir,  253. 


vi  Editor's  Preface. 

being  conftantly  drunk  up  by  neceffary  labours  for  bread 
for  many  depending  on  me,  the  difcharge  of  Engagements, 
and  wanting  helps  of  tranfcribing." 

As  in  the  previous  work,  he  prefixes  an  addrefs  to  Par- 
liament, in  which  praife  and  religious  dehortation  and 
appeal  are  mingled.  The  Editor  has  inferred  from  an 
allufion  at  the  top  of  the  tenth  page,  that  this  addrefs 
was  written  during  the  progrefs  of  the  Dutch  War,  and 
after  the  confli6l  between  Blake  and  Van  Tromp,  May  i8, 
1652,  arifing  out  of  negledt  in  "  ftriking  of  colours."  In 
the  original  work  the  three  addreffes  with  which  it  is  pre- 
faced are  not  paged,  are  in  (lightly  different  type,  and  were 
probably  printed,  and  perhaps  written,  in  England,  after  the 
remainder  of  the  work  had  been  put  to  press. 

The  work  is  followed  by  a  letter  to  Governor  Endi- 
cott,  in  reference  to  the  cafe  of  Clarke  and  Holmes, 
which  furniflied  fo  pertinent  an  illuftration  of  the  fub- 
jed:  of  the  prefent  dil'cuffion.  This  letter  was  apparently 
written  in  the  course  of  a  correfpondence  with  Endicott 
in  regard  to  Indian  affairs,  and  fent  to  him  the  previous 
fummer,  fliortly  after  the  events  to  which  it  refers.'  Its 
ftyle  feems  more  as  if  it  were  a  continuation  of  the 
prefent  treatife,  or  a  formal  addrefs,  than  a  friendly  let- 
ter. But  as  it  is  fpoken  of  as  a  "  Copie,"  and  begins  with 
an  allusion  to  another  letter,  or  a  previous  part  of  this,  it  is 
moft  reafonable  to  fuppofe  that  it  was  firft  fent  to  Endicott, 

•  Endicott  writes  to  John   Winthrop,  Narraganfetts,    Ninecroft    and    Mixam, 

ir.,  "Salem  the  15,  6,  51.     I  have  writ-  that   they   will  be  peaceable   with    their 

ten   to   Mr.  Williams   an   anfwer   to  his  neighbour  Indeans   till   their    complaints 

letter   you  were  pleafed  to   bring  mee,  be   heard   and  anfwered,    which   I  Ihall 

and  I  hope  to  fatisfaccon  as  much  as  lyes  endeavour    to   efFeft    the    next    general! 

in  mee.      And  I  heartilie  defire  that  you  Court."     4  Mass.  Hiji.  Coll.  vi :    153, 
will     labour     with   the   Sachims   of  the 


Editor's  Preface.  vii 

and  for  immediate  remonftrance,  and  was  taken  to  England 
to  be  publiflied  with  this  work,  as  adding  force  to  it,  and 
alfo  to  Clarke's  own  plea  for  the  fame  principle. 

Williams  alfo  adds,  in  an  Appendix,  an  addrefs  "to  the 
cleargie  of  the  foure  greate  Parties,  viz  :  The  Popifh,  Pre- 
laticall,  Prefbyterian,  and  Independent."  This  appears  to 
have  been  written  after  his  arrival  in  England,  and  proba- 
bly while  this  work  was  pafTmg  through  the  prefs,  as  allu- 
fion  is  made  to  "Mr.  Clark's  Narrative,"  as  "lately  pub- 
liflied," which,  as  has  been  mentioned,  was  ilTued  as  early 
as  the  13th  of  May,  1652.  And  in  another  fentence  one 
hears  the  echoes  of  the  guns  in  Dover  roadftead  five  days 
later,  when  he  fpeaks  of  "  the  Treacherous  Dutchmen,  who 
Capitulate  of  Leagues  of  Peace  and  Amitie,  with  their 
neighbor  English,  and  in  the  midft  of  State  Complements 
(fome  fay,  out  of  malicious  wrath,  others  fay  twas  out  of 
drunken  Intoxications  at  the  beft)  thunder  out  Broad-fides 
of  Fire  and  Smoake  of  perfecution."' 

The  author,  though  engaged  in  a  miffion  which  would 
induce  him  to  conciliate  the  ruling  powers,  does  not  hefi- 
tate  to  fpeak  very  boldly,  and  to  charge  upon  all  of 
them  complicity  in  the  dodlrine  and  the  practices  he 
is  alfailing.  He  arraigns  the  Independents,  then  the 
ftrong  party,  who  through  Cromwell  were  rifing  to 
power,  as  guilty  with  all  the  reft,  notwithftanding  they 
were  charged  with  being  friendly  to  toleration.  Other  in- 
cidental references  are  to  be  noted.  The  laft  page  of  the 
addrefs  To  the  Reader,  contains  his  confeffion  of  faith  in 

•  p.  526  ?/7/r<j.  "Which  was  the  aggref-  them   fent  to    his  own    ftate  a    relation 

for  in  the  aftion  which  enfued  between  totally  oppofite  in  all  its  circumftances  to 

thefe  two  admirals,  both  of  them  men  of  that  of  the  other,  and  yet  fupported  by 

fuch  prompt  and   fiery   difpoiition,   it  is  the   teftimony    of   every   captain   in    his 

not    eafy    to  determine  ;    fince   each   of  fleet."     Hume,  Hi/},  of  Eng.  vii :   220. 


viii  Editor's  Preface. 

regard  to  the  Church.  On  pages  191  and  380  alfo  are 
flatements  in  regard  to  the  church  and  miniftry,  fimilar  to 
thofe  contained  in  The  Hireling  Mitiijlry.  More  than  once 
he  refers  to  the  Six  Principles  or  Foundations  alluded  to 
in  Hebrews  vi  :  i.  2.,  which  were  adopted  as  a  bafis  of  fel- 
lowfliip  by  many  of  the  Baptifts  of  Rhode  Illand  in  his 
day  and  fince.'  That  he  was  not  fully  fatisfied  with  any 
exifting  Church,  although  abiding  fubftantially  by  his  prin- 
ciples as  a  Baptift,  is  tolerably  clear  from  the  incidental 
allufions  fcattered  through  his  works  published  at  this  pe- 
riod, and  perhaps  more  diftinftly  from  his  letter  to  John 
Winthrop,  jr.,  written  Dec.  9,  1649.  He  there  fays,  "At 
Secunck  a  great  many  have  lately  concurd  with  Mr.  Jo  : 
Clarke  and  our  Providence  men  about  the  point  of  a  new 
Baptifme,  and  the  manner  by  dipping:  and  Mr.  Jo: 
Clarke  hath  bene  there  lately  (and  Mr.  Lucar)  and  hath 
dipped  them.  I  believe  their  pracflice  comes  neerer  the 
firll:  practice  of  our  great  Founder  Chrift  then  other  prac- 
tices of  religion  doe,  and  yet  I  have  not  fatisfadtion  neither 
in  the  authoritie  by  which  it  is  done,  nor  in  the  manner  : 
nor  in  the  prophecies  concerning  the  riling  of  Chrifts 
Kingdome  after  the  defolations  by  Rome,  &c."2     On  pages 

'  In  the  note  on  p.  21,  it  is  fuggefted  1646.     Evans,  Early  Englijh  Baptijls,  ii : 

that  Williams  mav  have  been  the  firil  who  146. 

advocated  impofition  of  hands,  and  the  -  4  Mass.  Hifl.  Coll.   vi  :    274.      Oft. 

Six  Principles  as  eflential  to   church  fel-  18,    1649,  the   General   Court  of  Maf- 

lowfhip.     The   Rev.  W.   Perkins,  pub-  fachufetts  write  to  Plymouth,  "  Perticu- 

lifhed  in  London,  in  1606,  a  work  called  larly  wee  underftand  that  within  this  few 

The  Foundation  of  the  Chriftian  Relig-  weeks   there   have   binn   at   Sea  Cuncke 

ion    gathered    into    Six    Principles,     to  thirteen  or  fourteen   perfons   rebaptized 

which  John  Robinfon  publifhed  an  Ap-  (a  fwift  progres   in   one  towne.)     The 

pendix.  But  it  had  no  reference  to  the  paf-  infeftion  of  fuch  difeafe  being  fo  neare 

Cage  in  Hebrews,  or  to  the  impofition  of  us,  are  likely  to  fpread  into  our  jurisdic- 

hands.    D'Anvers  ftates  that  the  praftice  tion."     Mass.  Col.  Rec.  iii  :    173. 
commenced  in   England  about   the   year 


Editor's  Preface.  ix 

44-47  he  has  further  allufion   to  his  views   on   thefe  pro- 
phecies. 

The  Narragansett  Club,  in  reprinting  this  work, 
have  had  the  ufe  of  a  copy  of  the  firft  edition,  which  was 
bequeathed  to  the  Library  of  Brown  Univerlity  by  the  Rev. 
Ifaac  Backus,  the  Hiftorian  of  the  Baptifls,  and  which  was 
prefented  by  WiUiams  to  John  Clarke.  On  a  fly-leaf  is 
the  following  infcription  in  Williams's  handwriting  :  "For 
his  honoured  and  beloved  Mr.  John  Clarke,  an  eminent 
witnes  of  Chrift  Jefus,  ag'=^  ye  bloodie  Dodlrine  of  perfe- 
cution,  &c," 

S.   L.   C. 

Providence,  March  2,   1870. 


MM^MM^^^£^?^M^MM^M^^^^ 


T  H   E 


BLOODY  TENENTI 


YET 


£» 


'aiS 


More  Bloody: 

B  Y 

Mr  Cottons  endevour  to  walh  it  white  in   the 
Blood   of  the  LAMBE; 

Of   whofe    precious    Blood,    fpilt    in    the 
Blood  of  his  Servants ;  and 

Of  the  blood  of  Millions  fpilt  in  former  and 
later  Wars  for  Confcience  fake, 

THAT 

Moft  Bloody  Tenent  of  Perfecution   for  caufe  of 
Confcience,  upon  a  fecond  Tryal,  is  found  now  more      I 

apparently   and  more   notorioufly  guilty. 

In  this  Rejoynder  to  Mr  Cotton,  are  principally      | 

I.  The  Nature  of  Perfecution,         \ 

II.  The  Power  of  the  Civill  Sword  ">■  Examined  ; 

/«  Spirituals  j 

III.  The  Parliaments  peniii/Jion  of  ]    ,   ^-r    i  i 

-n>-/r    *•       n     r  ■  i     lultihed. 

JJi  entinv;  Con  ciences  •'  ; 


Alfo  (as  a  Teftimony  to  M"'  Claris  Narrative)  is  added 

a  Letter  to  Mr.  Endicot  Governor  of  the  Majfachufets  in  A'.  E. 

By   R.   Williams    of   Providence  in   New-England. 

London,  Printed  for  Giles  Calvert,  and  are  to  be  fold  at 
the  black-fpread-Eagle  at  the  Weft-end  of  Pauls,  1652. 

f2?fzf  •  *s?  \^  \m  IS*  \m  \^  \^  ■  \m  'k^  ^m 


'^^, 


TO   THE 


MOST    HONORABLE 

THE  PARLIAMENT  OF  THE 

Common-wealth  of  England. 


Mojl  Noble  Senators, 

;NE  of  the  greatell  Spirits,  and  as 
adtive  as  later  times  have  yeelded, 
Charles  the  fifth,  tired  out  with 
Affairs  oi  State,  religns  up  all,  and 
fits  down  to  end  his  dayes  in  quiet 
Contemplation.     I    doubt    not   but 
many   of  your   Honorable   Heads  J.^^  ^'"'' 
have  telt  the  thorny  Crown  (ot  thefe  \-3iie  years  troa-  laiours 
bles)  (o  Jharp,  fo  weighty,  that  your  tired  Spirits  would"/''/  Lah- 
joyfully  embrace,   if  not   (with   Charles  the  fifth)  a''"''-'-'' 
totall  Ceffation,  yet  like  fome  faithfull   tired   "Judge, 
(after  fo  long  and  troublefome  a  Teartn)  at  leaft  fome 
breathing  fhort  Vacation.' 

'  The   Long   Parliament    had    exilled  his    arrival    in    England,   and    probably 

fince   Nov.  3,   1640.      Of  courl'e   it   had  under   the    conllraint   of   the   viftory  at 

changed,   and   in   tatX    had   been   greatly  Worceller,  Cromwell's  "  crowning  mer- 

reduced  in  that  time.      Williams  perhaps  c\,"  that   at   the   end   of   three  vears  it 

law  the   figns  of  its   coming   diiToIution.  would  give  way  to  a  new  Parliament,  to 

It  had  voted  Nov.  18,  1651,  jull  before  be    feafonably    fummoned.     But    Crom- 


4  To  the  High  Court  of  Parliament. 

Although  I  dare  not  (as  to  Rnglands  peace  and 
fafety)  admit  delires  of  your  Totall  Cejfation,  or  long 
'vacation :  yet  common  Gratitude  for  fuch  incompa- 
rable labours,  expences,  hazards,  &c.  from  whence  the 
God  of  heaven  hath  vouchfafed  fuch  rare  and  incom- 
parable prefervations,  deliverances,  enjoyments,  &c. 
I  fay  common  gratitude  cannot  onely  wifh  you  heartily 
&  pray  for  earnertly  your  eternal  Rejl,  and  moll:  joy- 
tull  Harveji  in  the  Heavens,  but  also,  all  the  poffible 
breathing  hours,  and  cool  retired /Z'^f^/cj"  of  Contempla- 
tion and  felf-enjoyment  amidll  the  fcorching  Travels 
[travails]  (^i  lb  many  vexing  and  tedious  AElions. 
You  cannot  (ever  renowned  Patriots)  but  like  fome 
grave  Commanders  oi  Fleets  and  Armies,  who  have 
brought  their  Ships  and  followers  through  tempellu- 
ous  Jiorms  and  bloody  yi^^/j,  to  joyful  Keji  and  Har- 
bours\  You  cannot  but  look  back  with  Admirings, 
with  Praifings,  with  Refolvings  to  call;  you  Crowns, 
and  Heads,  and  Hearts,  and  Hands,  (for  the  remain- 
ing Minutes  of  the  (hort  Candle  of  your  life)  at  his 
Feet;  in  whofe  moll:  High  and  moll:  gracious  Hands 
have  all  your  Breaths  and  ivayes  been. 

In  the  review  of  the  multitude  of  your  Agings 
and  Sufferings,  your  Battells  and  ViBories,  Dangers 
Two Subji- ^^^  Deliverances,  you  cannot,  (no  man  can)  but 
^d'^^//^f  "obferve  and  fee  (a  naked)  Arm  from  Heaven  fight- 
Parlia-  ing  for  you,  but  moll:  efpecially  lince  the  times  and 
mem  to  the  ^Qm-gs  you  gratified  the  moll  High  Eternall  King  of 
Kings.       Kings   (now   more   then    ever  Englands  King)  with 

well  finiflied  it  before  that,  difl'olving  it  Charles  Y.  abdicated  Oft.  15,  1555, 

by  force  April  zo,  1653.   Guizot,  Crom-  retiring  to  Yutte,  in  Spain.      Robertfon, 

well  and  Eng.    Commonwealth,   i:   315-  Life,    ije.,   iii  :   201  ;    Stirling,    Cloijler 

318.  Life  of  Charles  the  Fifth. 


To  the  High  Court  of  Parliament.  5 

thefe  two  famous  Subjidies  (if  I  may  in  humble 
Reverence  lb  call  them.) 

The  firft,   of  Mercy  and  Moderation  to   the  poor  Tke  firji 
opprelied  Confciences  of  the  EngliJJj  Nation,  amidft  " -''  ^' 
the  throng  ot  which  he  gracioufly  will,  yea  he  hath 
acknowledged,  that  fome   of  his  own   dear  Children 
(the  Sonnes  and  Daughters  of  the  God  of  Heaven) 
have  been  relieved  and  fuccoured  by  you. 

The  fecond  your  high  and  impartiall  drawing  ^^I^f/V""'^ 
the  Sword  of  fujiice  upon  the  great  and  highejl  offend-  ' " 
ors  :'  Since  which  two  wonderfull  Sublidies,  the  moft 
wilfully  blind  muft  be  forced  to  fee  the  glorious 
Goings  of  the  God  of  Heaven  with  your  Councels  and 
Armies,  and  the  difcharge  of  his  holy  promife  in  hon- 
ouring you,  who  have  fo  highly,  (in  lb  rare  and  unpar- 
alleld  Travels  [travails]  and  Hazards)  honored  him. 

Concerning  the  firft  of  thefe  Subjidies,  I  was  hum- 
bly bold  fome  tew  yeares  lince,   to  prefent  you  with 
a  Conference  between  Peace  and   Truth,  touching  a 
moft   bloudy    Murtherous    Malefa£lor,    the    bloody  The  Bloody 
Tenent   of   Perfecution   for   caufe   of  Conjcience :    (a  Tenent  a 
notorious  and  common  Pyrate,  that  takes  and  robbs, """"'"' 

^    .    .  .  Pyrat. 

that  fires  ^ndjinkes  the  [Spirituall  Shipps  and  Vejfels) 
the  Confciences  of  all  men,  of  all  forts,  of  all  Religions 
and  Perfwafions  whatfoever. 

'  One  of  the  firll  afts   of  this   Parlia-  he   was   brought  to  trial,   and   was  be- 

ment  had  been  to   impeach    the    Earl  of  headed  Jan.  lo,  1645.      Neal,  Hijiory  of 

Strafford,  Nov.  18,  1640.      He  was  ex-  Puritans,   i:  501-526,  gives  an  abftraft 

ecuted  May  12,  1641.   McDiarmid,  ^/7/.  of  the   trial.     Charles  I.  was   beheaded 

State/men,  391.     Archbifhop  Laud  was  by  order  of  a  High  Court  of  Juftice  con- 

fent  to   the  Tower  March  i,  1641,  un-  ftituted  by  this  Parliament,  Jan.  30, 1649. 

der   articles   of    impeachment  for    high  Clarendon,   HiJ}.  of  Rebellion,  v:  2387; 

treafon.     Thefe   were  not  followed  up  Guizot,  Eng.  Revolution,  i,  450. 
for  a  long  time.     But  in   March    1644, 


To  the  High  Court  of  Parliament. 


Mr.  Cot- 
tons Reply. 


The  fir  ft 
Petition. 


Difference 
hetweenthe 
Piety  and 
Mercy,  and 
State-ne- 
ceffity  of 
granting 


It  hath  pleafed  Mafter  Cotton,  (a  Man  incompara- 
bly too  worthy  for  fuch  a  fervice)  to  attempt  the 
walhing  ot  this  bloody  Tetient,  (as  hee  Tpeakes)  in 
the  blood  of  the  Lamb  Christ  Jesus  (though  one 
part  ot  the  Conference,  to  wit,  the  Examination  of  a 
N.  Englijh  Model!  oi  Church  and  Civill  Power,  he 
leaveth  to  the  wa(hing  of  fome  other  of  the  N.  Eng- 
lijh Minijlers,  the  Authors  of  that  Modell,  of  whofe 
wajhings  as  yet  I  have  not  heard  of:)'  This  prefent 
difcoLirfe  prefents  your  Honours  with  the  fecond  part 
ot  the  Conference  between  Peace  and  Truth,  and  hath 
examined  Mr.  Cottons  Reply  and  wajhings. 

I  fumme  up  the  multitude  of  my  'Thoughts  touch- 
ing your  Honours  Co?tJideration  of  this  point,  in  thefe 
three  moll  humble  Petitions. 

Firft,  I  moft  humbly  and  earneftly  beleech  your 
Honours  to  mind  the  Difference  between  State  Necef- 
Jity  of  Freedome  to  different  Conjdences,  and  the  Equity 
and  Piety  ot  luch  a  Freedome. 

State  Policie  and  Necefsity  of  Affairs  drew  from 
great  Conjiantine  (with  his  Colleague  Licinius)  that 
famous  Ediff  of  Freedome  to  all  mens  Conjdences, 
whom  yet  afterward  he  perfecuted  :'  But  a  Succefor 
of  his  (of  late  years)  Maximilian  the  fecond,  comes 


■  Cotton  gives  but  one  chapter  to  his 
confideration  at  \^'illiams's  examination 
of  the  Model,  protefting  that  he  was  not 
the  author  of  it.  He  lavs,  "  But  where- 
fore doe  I  put  my  Side  into  the  Harveft 
of  my  Brethren :  my  Brethren,  who 
penned  that  Modell,  are  richly  turniftied 
bv  Chrift  with  ability  to  defend  it.  I 
therefore  leave  it  to  them,  whom  it 
chieflv    concerneth,     to     maintaine    the 


Truth,  which  themfelves  have  witneiled 
in  that  Modell."  Bloudy  Tenent  Wajhed, 
195. 
-  "  Either   in  the  ipring  or  I'ummer  of 

3 1 2,  Conllantine,  in  conjunftion  with 
his  eaftern  colleague,  Licinius,  had  pub- 
lifhed  an  edift  of  religious  toleration, 
now  not  extant.     Soon  after,  in  January, 

313,  the  two  Emperors  iifued  from  Mi- 
lan a  new  edift  (the  third)  on   religion. 


To  the  High  Court  of  Parliament.  y 

neerer  the  Life  of  the  Bujinejfe,  when   he  conicitn- f''"'^°'" " 
tioufly  profeft  in  a  folemne  Speech  to  the   Bifhop  o£j-J"/„^J"' 
Olmuts  in  Bohemia,  There  is  no  Jin  ordinarily  greater  Conjlan- 
againji  God,  faid  he,  then  to  uje  violence  againjl  the  tines  and 
Consciences  of  men.^  _  ^  _    ^^^^f" 

Your  Honours  will  find  (it  the  Father  ot  Spirits  compared, 
pleafe  to  fpare  you  time   and  Spirits,   to   mind   this 
Caufe  and  Controver/ie,  that  all  violence  to  Confcience 
turns  upon  thel'e  two  Hinges. 

Firft,  of  Refraining  from  that  worjhipping  of  a  God  Two  wayei 
or  Gods,  which  the  Confciences  of  men  in  their  refpec- "/  "Pf^fi- 

n    ■  111  11  \ii-  1  '"S  '■""' 

tive  worlhips  (all  the  world  over)  believes  to  be  true,  faence  in 
Secondly,  of  Conf  raining  to  the  praBifng  or  coun-  Religion, 
tenancing  of  that  whereof  their  Confciences  are  not 
perfwaded.   * 

In  the  praBice  of  both  thefe,  the  Hifories  of  our 
own  Nation  will  tell  us  (befides  the  forraigne)  how 
Jloarp  and  zealous  the  flrongef  Swords  of  England 
have  ever  uf'd  to  be. 

And  yet  of  the  praftice  of  both,  what  a  Propheti-  'Yhe 
call  pafage  oi  our  late   troubles  and  King,  did   the  ^"'^  King 
forefaid  Maximilian  expreiTe  to  Henry  the  third  off^l^jj^ff 
France,  (in  his  palTage  from  Poland  to  France  to  claim  to  oppreffe 
the  French  Crown)  to  this  effedl,  Sir,  remember  that '^^ '"'"'" 
when  men  think  to  get  Heaven  by  ufing  violence  to,,;^^^^  „„ 
the   Confciences  of  men,   they  oftentimes   lofe   that  >"?// <"■'•''- 


ftill  extant  both  in  Latin  and  Greek,  in  '  Maximilian  II.  (i  527-1576)  became 

which,  in  the  fpirit  of  religious  eclecti-  Emperor  in  1564.     His  fentiments  and 

cifm,  they  granted  full  freedom  to  all  ex-  his  afts  were  all  in   favor   of  toleration, 

ifting  forms  of  worfhip,  with  fpecial  ref-  although    he  adhered    to    the    Catholic 

erence  to  the  Chriftian."  SchafF,  Hift.  of  Church.   Coxe,  Houfe  of  Aujlria,  ii:  19, 

ChriJTn  Ch.  ii :  29  ;  Neander,  do.,  ii :  1 2,  62. 
1 3  ;  Milman,  Hift.  o^ChriJiianity,  ii :  3  56. 


8  To  the  High  Court  of  Parliament, 

Jio"  "f '^'^  which  they  might  peaceably  have  kept  on  Earth.^ 
''him  and  Some  have  laid  that  worldly  poHcie  perlwaded,  as  well 
bis.  as  State-necejsity  compelled   the  States  ot  Holland  to 

The  Bijh- 2,  prudent  permiffion  of  different  Confcie?ices.'  And 
'P^kild  the ^Y^^^  the  faid  State-policie  perlwaded"  Ibme  Dutch  to 
willi  that  England  might  not  tolerate,  lealt  a  permif- 
Hollands  lion  of  Conlcience  in  Efigland  Ihould  break  down 
po/uy.        [\^Q  Bridge  and  PaJJ'age  into  their  parts  of  Freedome 

in  caufes  of  Confcience. 

The  per-        Thofe  prudent  and  profperous   States   have  gone 

mifion  of  f^j.  (though  driven  by  Sbanilh  perlecution)  to  it)  in 

;';7.//o//aW.  takmg  orr  the  yoak  rrom  the  necks  or  Dutch  &c  Eng- 

lifh,  French  yea,  Popijh  &  feisnip?  confciences.      For 

all  which  (though   but   Mercy,   though   but  Juftice 

and  humanity  to  fellow  mankind)  he  that  runs  may 

read  the  truth  of  Gods  never  failing  Promijes,  Blejfed 

are  the  Mercifull  for  they  fliall  obtain  Mercy. 

Gods  won-       Their  own  Chro?iicles  tells  us  ot  a  wondertull  walk 

/U"  go-  of  the  God  of  Heaven  between  three  of  their   moll 

trigs  tn  .  _,.._,.,„ 

Holland  eminent  Towns  or  Cities,  Firlt  Stafore  was  the  won- 
from  Sta-  drous  Wealthy  City,  their  golden  Citie,  til  a  proud 
done' iy  Wealthy,  Merchants  widow,  caufed  a  whole  (hips  load- 
Pride  and  ing  of  wheat  (which  her  fhip  brought  home  and  fhe 
unthank-    (Jefpifed)  to  be  thrown  over  into  the  Harbour,  which 

fulnefs,        /      -   1  1  A        •  1  r  i  i  /--.      i 

(with  other  Accidents  or  water  and  weather,  Gods 
molt  righteous  providences)  lb  choak'd  up  the  Haven, 
that  Velfels  of  Burthen  durft  never  frequent  that  Citie 
(by  this  occalion)  moll  wondroully  impoverilh'd  lince. 

'  Coxe,    Houfe    of    Auftria,     ii :     29;  by  Sir  William  Temple,  in  his  Obferva- 

Wraxall,  /////.  of  France,  ii  :  129,  I  3 1.  tions   on   the   Netherlands,   Works,  i:  61. 

^  The    eftefts   of  toleration   upon   the  See  alio  McCullagh,  Indujiriai  Hijiory  of 

profperity  of  Holland   are   well   treated  Free  Nations,  ii:  299. 


To  the  High  Court  of  Parliament.  g 

From  St  afore  God  carries  all  the  Shipping  and  wealth  ^^  En- 
to  Enchuyfn,  whofe  Zealous,  over-zealous  and  furious  ^^/Z^/iy 
Clergie  provoke  the  Civil  Magiftrates   to  perfecute  ^-^-^  ^/oo^/ji 
dijjenting,  non  conforming  confciences :     Amongft  the  p^^^J  "■' 
reft  'tis  rare  (if  ever)  that  the  moft  glorious  Son  of tio„: 
God  himfelf  efcapes. 

From  Knchuyfn  therefore  (a   Den   of  perfecuting  From  En- 
Lyons,  and  mountain  of  Leopards)'  the  perfecuted  fled  ^''"^/'"  '" 
to  Affijlerdatn,  a  poor  fifhing  Town,  yet  harborous  dan,^^^,y-^^ 
and  favourable  to  the  fying,  though  dillenting  con- '<>  its  pre- 
fciences :  This  confluence  of  the  perfecuted,  by  Gods-''"j   !^  ' 

n  ■  ■  -111  ni  and  glory, 

moft  gracious  coming  with  them,  drew  V>oats,  drew  by  mercy  to 
Trade,  drew  Shippi?ig,  and  that  fo  mightily  in  fo  Ihort '*'"  ^''Z^" 
a  time,  that  Shipping,  Trading,  wealth,  GreatneJJ'e, 
Honour  (almoft  to  aftoniftiment  in  the  Eyes  of  all 
Europe,  and  the  world)  have  appeared  to  fall  as  out 
of  Heaven  in  a  Crown  or  Garland  upon  the  head  of 
that  poor  Fifher  Town. 

O  ye  the  prime  of  Englifh  men  and  Englifh  worthies, 
whofe  fences  have  fo  oft  perceived   the   everlafting 
Arms  of  the  Invincible  and  Eternal  King,  when  your 
Ships  Hold  hath  been  full  with  water,  yea  with  Blood, 
when  ftorms  without,  fires  and  mutinies  within,  when 
(he  hath  beaten  upon  fome  Rocky  Hearts  and  pajfa-  Engiands 
ges,  as  if  ftie  would  have  ftaved  and  fplit  into  a  thou-  fi't  &°' 
fand  pieces ;  yet  this  fo  neer  ftav'd,  fo  neer  fired,  fo  hour. 
neer  fplit,  foundred,  finking  Nation,  hath  the  God  of 
Heaven  (by  your   moft  valiant  and   carefull   hands) 
brought  fafe  to  Peace  her  Harbour  !    Why  now  fliould 
any  duty  pofllble  be  impoffible  ?  yea,  why  not  impof- 
fibilities  pofllble  ?  Why  ftiould  your  Englifh  Seas  con- 

■  Song  of  Solomon,  iv  :  8. 


1  o  To  the  High  Court  of  Parliament. 

Striking  ?/'tend  with  a  neighbour  Dutchman  for  the  motion  of 

CnlfiUr  - 

a  piece  ot  SM,'  &c.  and  not  ten  thoufand  fold  much 
more  your  EngUJh  Spirits  with  theirs  for  the  Crown 
of  that  State-piety  and  Wifdome  which  may  make 
your  faces  more  to  flmie,  not  only  with  a  common 
luftre  after  a  Dutch  Prefident,  [precedent]  but  (if  it 
be  the  holy  will  of  God,  and  I  humbly  hope  it  may 
be)  with  a  glory  far  tranfcending  all  your  faireft  neigh- 
bours Copies. 

The  States  of  Holland  having  fmarted  deeply,  and 

paid  fo  dearly  for  the  purchafe  of  their  freedomes, 

reach  to  the  neighbour  Nations  and  the  world,  a  taji 

of  fuch  their  dainties.      And  yet  (with  due  reverence 

to  fo  wife  a  State,   and  with   due   thankfulnelfe  for 

The  ^/''w  mercy  and  relief  to  many  poor  opprelled  Confciences) 

let  to  I'nk  ^  ^^y  t^^'^i''  Piety  nor  Policie  could  ever  yet  reach  fo 

in  the mat-izx,  nor  could  they  in  all  their  School  of  VV^arre  (as 

'"'•' ^^"^"  their  Countries  have  been  call'd)  learn  that  one  poor 

fcience.      Lejfon  oi  icHxng  abfolutely  the  confciences  of  all  men 

free. 

'Tis  true,  they  vouchfafed  to  the   Papifts  and  Ar- 

minians  the  liberty  (as  I  may  fo  fpeak)  of  the  prifon, 

and  fometimes  to  go  abroad  (as  I  may  fay)  with   a 

,.      Keeper,  &c.     But  why  fliould  not  fuch  a  parliament 

abfolute     ^s  Efigland  never  had,  (and  who  knows  whether  ever 

freeJome  to  wiW  the  like)  why  fliould  not  the  piety  and  policie 

'  May  18,  1652,  the  Dutch  Admiral,  own  waters.  This  led  to  a  bloody  en- 
Van  Tromp,  with  a  fleet  of  fortv-two  gagement,  which  precipitated  aftual  war 
veflels  came  into  the  roadftead  at  Dover,  between  the  Commonwealth  and  Hol- 
where  Blake  lay  with  a  fmaller  fleet,  land.  Hume,  ////?.  of  England,  vii  :  220. 
The  Dutch  .Admiral  neglefted  or  delayed  This  indicates  that  this  work  was  pub- 
to  ftrike  his  topfails  and  flag  as  England  liftied  later  in  1652  than  May. 
required   of  foreign    men-of-war   in   its 


To  the  High  Court  of  Parliament.  i  i 

of  fuch  State/men  out-lhoot  and  teach   their  Neigh- ^''^''>',  """^ 
hours,  by  framing  a  fafe  communication  of  freedome  ^^^^^^/"^^ 
of  Confcience  in  worfhip,  even  to  them  to  whom  with  tiaiiy. 
good  fecurity  of  Civill  peace)  it  is  as  due  as  to  any 
other  Confciences  or  Worfhippers  in  the  World)  the 
Papijis  and  Arminians  themfelves.     Of  the  Piety  and  ^reedome 
Policie  of  fuch  a  freedom   I   have  difcourfed   \\\q>x&°-^  J'P^ 

1  1-1  r         ■  r   r  /^i  •     o-  i-    t\  t      conlciences. 

largely  in  the  anlwermg  oi  lome  Objections  or  Mr.  see  Chap. 
Cotton  in  Chapter  59.  of  this  Book  :   and  proved  that  59.  f""^ 
fuch  a  freedom  of  the  Confcience  of  each   member^^^l"^"' 
of  the  Commonweal,  and  fuch  a   Commonweal  as 
EnglaTids  now  is,  efpecially,  cannot  in  all  probability 
prove    fo    dangerous   and    prejudiciall    as    many   do 
imagine   and  difcourfe,   but  contrarily  many  wayes 
prove  beneficiall,  and  marvelloully  advantageous. 

Your  Honors  know  what  bloody  bickerings  and 
bloodfheds  have  been  in  later  times  in  Germany,  in 
the  Low-Countries,  in  France,  in  England,  in  Polonia, 
in  Hungaria,  Bohemia,  Tranjilvayiia,  &c.  about  the 
Freedome  of  mens  Confciences  and  Worfhip  ? 

The  God  of  Heaven  may  alfo  pleafe  gracioully  to 
remember  you,  that  it  hath  been  the  fatall  errour  of 
all  Reformers  that  England  or  other  States  have  feen,  OIJ images 
to  doe  as  the  Portugals  did  in  the  Eajl-Indies,  who^''^^'^""'"' 

'^  ,  *^         .  and  nczv 

pull'd  down  the  Images  of  the  Pagans  whom  they  fet  up. 
conquered,  and  fet  up  their  own  Images  of  Portugall 
in  their  ftead  and  places.' 

■  The   Portuguele    through    the    great  efpecially  Father  Nobili,   carried  this  to 

Albuquerque  took   poffeirion    of  Goa   in  excels,  until  it  was  checked  by  the  briefs 

1503.      It  became  a  great  focus  of  profe-  of  fuccellive  Popes.   ^znke,HiJ}.  of  Popes, 

lytifm,  and  hundreds  of  thoufands  of  con-  302,-   Nicolini,  Hiji.  of  Jefuits,  ^6-\2i. 

verts  were  made.      But  fuccefs  came  in  a  See  alio  Hough,  Hijl.  of  Chrijlianity  in 

great  meafure  by  conformity  to  exifting  India,  ii  :  248  ;   Tennent,  Chrijlianity  in 

pagan  praftices.      Later,  the  Jefuits,  and  Ceylon,  14,  20. 


1 2  To  the  High  Court  of  Parliament. 

It  is  agreed  on  all  hands  that  fubfcribe  to  one  God, 

that  his  worfhip  is  but  one,  and  that  all  befides  that 

All  Images  QT^Q  tfue  GoD,  are  idols,  and  all  worrtiip  befide  his 

mujl  down.  , .  \  y  si  \  ^        r 

own  (but  one)  are  Images :  And  you  know  the  nery 
jealoufie  of  the  Eternal!  will  not  ever  endure  an  Im- 
age (though  never  fo  fair)  his  Rivall :  Hence  in  the 
many  former  Changes  of  eftates,  and  State-ivorjhips 
(by  Gods  jufl:  and  jealous  permilTion)  the  childrens 
work  hath  been  to  tumble  down  their  fathers  build- 
ings. Nor  can  your  moft  prudent  Heads,  and  potent 
Hands  polTibly  ered:  that  Fabrick,  which  the  next 
Age  (it  may  be  the  next  Parliafnent)  may  not  tumble 
down.  And  yet  fo  may  the  God  of  Heaven  fo  pleafe 
to  guide  you  in  the  high  matters  that  concern  the 
worjhip  oi  God,  and  the  Confciences  of  men,  that  (what 
ever  be  the  prefent  or  future  confequences)  your  own 
Confciences  may  reap  the  joyfull  harveft  ot  their  pre- 
fent and  eternall  Requiems. 

The  Pope,  the  Turk,  the  King  of  Spain,  the 
Emperour,  and  the  reft  of  Perfecutors,  build  among 
the  Eagles,  aud  the  Starres,'  yet  while  they  pradlice 
violence  to  the  Souls  of  Men,  and  make  their  Swords 
of  Steele  Corrivals  with  the  two-edged  Spirituall 
Sword oi  the  Sonne  of  God  :  the  Ba/is  ot  their  Higheji 
Pillars,  the  Foundation  of  their  glorious  Palaces,  are 
but  DroJJe  and  Rottennejfe.  And  however  in  our 
poore  Arithmeticke,  their  Kingdomes  Number  feem 
great,  yet  in  the  onely  wile  account  of  the  Eternall, 
AU  violent  ^^^^^  Ages  are  but  Minutes,  and  their  fhort  Periods 
cour/es       are  neer  accomplifhed  ;   for  herein  the  Maxime  is  moft 

■  "Though  thou  exalt  thyfelt"  as  the     the  liars,  thence  I  will  bring  thee  down, 
eagle,  and  though  thou  fet  thy  neft  among     faith  the  Lord."    Obadiab,  4. 


To  the  High  Court  of  Parliament.  1 3 

true,  (in  the  matters  of  Religion- and  Confciences  o^""'ft 
men,  efpecially:)  the  violent  motion  muft  break. 

But  Light  from  the  Father  of  Lights  hath  fhined 
on  your  eyes :  Mercy  from  the  Father  of  Mercies 
hath  foftned  your  breafls,  to  be  tender  of  the  tender- 
ell:  part  of  Man,  his  Confcience  :  for  indeed  there  is 
no  true  Reafon  of  Policy  or  Piety  (as  this  Difcourfe  -j-^^  ^^ 
difcovereth)  why  that  man  that  will  fubfcribe  (and/o/-  CivUl 
give  allurance  for  honeft  meaning)  to  that  moft  pru-  ^"S^s^- 

o  ...  ^'  .       *  tnent  of 

dent  Aft  ot  Civill  Engagement,'  (what  ever  his  Qovi- gnat  ne- 
fcience  be)  fhould  be  depriv'd  and  rob'd  of  the  lib-  '■'#0'- 
erty  of  it,  in  Spirituall  and  Religious  matters. 

I  have  (I  fear)  been  long  in  my  firft  Petition,  my 
fecond  fhall  be  brief,  is  this. 

I  moil:  humbly  and  earneftly  befeech  your  Honours  The  fecond 
in  all  the  llraits  and  difficulties  which  yet  you  are  ^""°"- 
to  paffe  (concerning  this  great  point  of  mens  Con- 
fciences, or  other  high  affairs)  fteere  carefuly  off 
from  one  funk  Rock,  on  which  fo  many  gallant  Vef- 
fels  have  mifcarried.  This  Rock  lies  deeper  then 
others,  and  feldom  hath  appeared  but  at  fome  Dead- 
low  water,  when  the  moil:  high  Judge  of  the  whole 
world  reckons  with  Men  or  States,  in  low  conditions 
and  debafements. 

I  humbly  beg  from  God  the  gracious  continuance 
of  his  mighty  Angels  guard  about  your  fitting,  to 
preferve  your  Honours  from  the  flames  of  Wars 
abroad,  and  from  fuch  llames  at  home  :  from  Rifngs, 

'  This  was  a  part  of  the  legiflation  by  and   faithful   to   the    Commonwealth   of 

which  the  authority  of  the  Government  England,  as  the  fame  is  now  eftabliihed 

of  the  Commonwealth  was  to  be  eftab-  without   a   King   or   Houfe   of   Lords." 

liflied.     It  was  adopted  Oft.  ii,  1649,  Parliamentary  Hijiory,  iii :  1334. 
and  required  every  fubfcriber  to  be  "  true 


14 


To  the  High  Court  of  Parliament. 


Worldly 
wifdome  in 
ftraits  a 
moft  dan- 
gerous 
rock. 


The  third 
Petition. 


Souljhip- 
torack. 


from  Tumults,  from  Mutinies,  from  Pijlols,  from  Stabs, 
from  Powder-plots,  from  Poyfon,  ^c.  but  above  all, 
from  your  own  Wijdoms  and  Policies  in  llraits  and 
difficulties. 

The  holy  Hiftory  tells,  that  on  this  Rock  (in  a 
State  rtrait)  ftrook  the  great  Statift  "Jeroboam,  to  the 
ruine  of  himfelf  and  his  pollerity. 

On  this  Rock  fplit  that  famous  and  zealous  Re- 
former Jehu. 

This  pluckt  the  Crown  from  Sauls  high  head, 
when  his  own  wifdome  in  llraits  made  him  prefump- 
tuous  about  the  worfliip  of  God. 

This  pluckt  off  the  Crown,  and  pluck  out  the  eyes 
of  Zedekiah,  when  in  a  ftrait  he  trulled  not  in  God, 
as  Solomon  fpeaks,  but  leaned  to  his  own  underftand- 
ing  for  his  fafety. 

To  which  purpofe  my  third  Petition  is,  that  in 
the  midft  of  fo  many  great  Negotiations  oi  Jujlice,  of 
Mercy  to  the  Bodies  and  Eftates,  or  Spirits  &  Con- 
fciences  of  fo  many  thoufands  and  ten  thoufand,  you 
forget  not  to  deal  jujily,  &  to  Ihew  mercy  to  your 
felves  :  Oh  how  lamentable  and  dreadful  wil  it  prove, 
if  after  all  your  high  Employments  (as  the  State- Agents 
&  FaSiors  for  the  Conwionweall)  it  in  the  midlt  ot 
all  your  cares  and  fears,  and  tollings  about  the  Souls 
and  Confciences  and  Jalvations  oi  others,  your  own 
moft  dear  and  pretious  felves  make  an  eternal  Jhip- 
wrack  ? 

Your  Honors  know,  that  although  men  have  chofen 
and  cull'd  you  out  as  wife  and  noble,  yet  God  hath  not 
chofen  (if  Paul  fay  true)  many  wife  and  noble  to  eter- 
nall  life  and  blejfednejfe. 


To  the  High  Court  of  Parliament.  1 5 

Who  can  love  and  honor  you,  and  not  cry  to  the 
God  of  Heaven  for  you,  and  to  your  felves  for  your 
felves  :  Be  not  fo  bufie  about  the  Earthly  eftate,  no 
nor  the  Heavenly  eftate  of  others,  as  to  forget  to 
make  fure  your  own  vocation  and  eleBion,  &  to  work 
out  your  own  J  alv  at  ion  with  fear  and  trembling. 

Oh  let  not  this  bold  cry  offend,  and  though  offend, 
yet  let  it  throughly  awake  your  nohXcfpirits  to  know 
your  dangers  &  hindrances  (more  then  other  mens)  ^''^^^'';f 
from  a  world  of  diJlraSlions  from  without,  from  pfide^-^^^^'^J^^^ 
&  f elf -confidence  from  within,  from   the  flatteries  of 
fuch  who  (hoping  for  rewards  &  morfels  from  you) 
proclaim  abroad  (that  you  may  hear  it)  O  bleffed  Chrif- 
tian  Magijirates,  Chrijiian  Kings  &  ^eens,  Chrijlian 
States,  Chrijlian  Parliaments,  Chrijlian  Armies,  fo  lull- 
ing your  pretious  fouls  into  an  eternall Jleep. 

I  need  not  remember  your  Honours  of  that  moft 
wonderful  y««;«^  totalis  ot  all  the  cartings  up  of  Solo- 
?nons   choice   particulars  (his  wifdom,   works,   riches, 
peace  and  pleafures,)  Vanity  and  vexation  oi fpirits.    I 
need  not  remember  you  of  that  wonderfuU  Confefsion  Wonder- 
of  Philip  the  z""^  of  Spain  (neer  his  laft)  to  his  fuccef- A^^  '^<'"- 
"for  and  fon  Philip  the  3^  to  this  effed: :   I  have  had^f;';^^^ 
"and  expended  (about  the  time  ot  thefe  30  years)  594.  Kings. 
"  millions  of  Treajure,  and  yet  gained  nothing  for  my 
"  felf  but  heart  forrow,  and  vexation  of  Spirit.^     Your 

■  Watfon,   Hiftory  of  Philip   II.,  440.  the  prodigious  annual  amount  of  fixteen 

Gayarre,    Philip    II.,    of    Spain,    2-1  I.  millions  of  dollars.      He  carried  on  a  vaft 

Mr.  Motley  gives  a  detailed  account  of  war    without    interruption    during     the 

the   death  of  Philip  II.      Hiji.  of  Ncth-  whole  of  his  forty-three  years  reign,  and 

erlands,  iii :   503-511.     He   fets  a   low  in  fo  doing  is  faid   to   have   expended   a 

eftimate  on  what  was  then  confidered  his  fum  total  of  feven   hundred   millions   of 

enormous  revenue.     He  fays:   "His  in-  dollars — a  rtatement  which   made  men's 

come  was  eftimated   by  careful   contem-  hair    Hand    on    their    heads.       Yet   the 

porary  ftatefmen  at  what  feemed  to  them  American   Republic  during  its  civil  war 


1 6  'To  the  High  Court  of  Parliament. 

own  obfervant  eyes  and  ears  (in  the  late  moft  won- 
derful! changes  and  toflings  of  all  affairs  and  things) 
cannot  but  read  a  thoufand  hcBures  to  your  moft 
ferious  midnight  and  morning  Thoughts  of  the  moft 
certain  uncertainties  of  Friends,  Treafures,  Revenues, 
Armies,  Forts,  Magazines,  Caftles,  Ships  and  Navies, 
Crowns  and  Lives. 

Why  then  ftiould  your  renowned  ivij'doni  &  pru- 
dence excel  the  folly  of  others  as  much  as  light  excel- 
leth  darknejs,  in  fearching  of  the  root  and  caufes  of 
True        matters,  in  fore-feeing  Events  and   Confequences,  in 
w'Mme.    '^'^^^^'^Z  Monies  and  Armies,  in   choofing  Agents,  in 
framing  Laws,  in  managing  great  affairs  at  home  & 
abroad,  in  difcovering  plots,  in  preventing  dangers,  & 
finall   overthrows  by  fure  retreats,  &c.      If  yet,  alas, 
that  wifdome  make  not  out  a  faving  difcovery  of  the 
moft  holy  and  only  wife,  the  Alpha  &  Oniega,  the 
lirft  of  caufes  and  laji  of  Ends  (in  whofe  hand  is  all 
your  breath  and  ways:)  in   V2.ii\ng  fpiritual  fupplies 
again  ft  your  fpiritually  devouring  adverfaries,  in  dif- 
covering their  methods,  defgnes,  deceits,  in  preventing 
that  (that)  fatall  overthrow,  and  eternall  defeat  [reme- 
dilefs,  hopelefs)  where  the  worm  never  dies,  and  the 
fire  never  goes  out  ? 
The  onely       O  why  ftiould  your  renowned  valors  fo  glory  in 
va  our  or    ^^  conqucft  of  Cities,   Cajiles,   Ships  &   Armies,   if 
dize.         your  felves  are  led  captive  in   the  Ipiritual  chains  of 
lujls  &c  pafsions,  a  more  lamentable,  and  more  to  be 
deplored  objedt,  then  the  poor  eft  y/^'y^j  in  the  Spanifi 
aud  Turkifi  Gallies. 

to  reprefs   the   infurreftion  of  the   flave-     Empire  in  time  of  profound  peace  fpends 
holders,   has  fpent  nominally  as  large  a     half  as  much  annually."   iii :  519. 
fum  as  this  every  year;  and   the   Britifh 


To  the  High  Court  of  Parliament.  1 7 

What  (hall  avail  your  admired  diligence  and  a£livity 
in  managing  &  quick  difpatching  fo  many  and  fo 
high  affairs,  by  day  and  night,  catching  hold  of  ■iW'True  and 
occafions,  redeeming  all  opportunities,  improving  all^-^^^"" 
advantages,  if  you  lofe  the  fair  Gales,  and  oreflip  and 
fleep  away  the  pretious  and  ineftimable  feafons  and 
calls,  and  knocks  and  offers  of  your  own  eternal 
Mercies  ? 

What  boots  your  exemplary  and  impartiall  jujiice 
on   fo   many  and  fo  high  Delinquents,  if  your  own  'Vrue  juf- 
bofomes  are  found  traiterous  to  the  State  of  Heaven,'"^.  ""    ^ 
rebellious  to  the  King,  to  the  God  oifpirits,  and  if  in  „^y}, 
that   moll:   high   Court  of  fujlice  from   Gods  moft 
dreadful  tribunal  you  hear  that  thunder  (which  oh 
that  you  may  never  hear)  Go  ye  curjed,  &c.  [Matt. 
XXV  :  41 .] 

'Tis  true  your  mercies  have  been  eminent  to  the 
poor,  to  the  opprelfed,  to  the  captive,  to  the  maimed, 
to  the  wounded,  to  the  fatherlefs,  widows,  &c.  But^^^^'^'^^y 
will  you  now  be  cruel  to  your  felves,  incompaffion-  ^^''''y- 
ate  to  your  own  bowels,  infenfible  of  your  own 
wounds,  and  miferies  ?  O  fearch  and  fee,  and  be  per- 
fwaded  of  your  intinite  want  of  Crummes  falling  from 
your  Table  of  Mercy  !  of  the  infinite  price  and  value 
of  the  wine  &  oyl  of  the  mercifull  (though  defpifed 
Samaritan)  to  eafe  and  fupple,  to  cleanfe  and  heale 
your  broken  Hearts  and  wounded  Spirits. 

The  flames  of  your  Zeal  for  the  God  of  Ifrael  [2 
Kings,  X  :  16.]  (as  that  famous  lehu  faid)  have  been  fo 
bright,  and  mounted  fo  high  againfi:  two  mighty  Fac- 
tions of  the  Kings  and  Queens  (the  Prelats  &  the  Popes) 
that  i\\o(t  flames  have  not  only  dazled  and  amazed  all 
3 


i8 


To  the  High  Court  of  Parliament. 


ous  Refor 
mations 


Latezeal-  Britijh  eyes  (the  EngliJJ:)  &  the  Scotch)  but  or'e  the 
Seas,  and  or'e  the  Alps,  and  or'e  the  Viretiean  moun- 
tains, and  Romes  own  7  hils  have  flown  &  hid  all 
Proteftant  and  Popifli  ears,  and  hearts,  and  tongues, 
with  either  admiration  &  exulting,  or  furious  rage 
and  indignation !  Yet  what  avails  thefe  glorious 
Jiames,  and  furious  whirling  of  your  zealous  Chariots, 
if  yet  they  are  but  'Jehu  s  ?*  If  Sathan  the  God  of  this 
world  poiTelle  the  Throne  of  Pride  and  OJlentation 
in  your  bofoms  (Come  fee  my  zeal  which  I  have  for 
the  God  oi  IJrael )  yea  though  you  Ihould  go  on 
where  Jehu  left,  and  flioot  home  where  he  fell  fhort, 
yet  what  avails  it  that  the  God  of  Ifrael  be  in  lehus 
mouth,  when  God-felfe,  God-honour,  &c.  fill  his  breaft 
&  heart  ?  What  gains  he  by  the  llaughter  of  Princes, 
Priefts  and  Gods,  when  IJrael  it  felf  is  but  an  Apof- 
tate  ftate  from  the  true  worrtiip  of  the  God  of  Ifrael, 
and  lebu  himfelf  (according  to  the  purity  of  Gods 
Tvord  and  ordinances  at  lerufalem)  reformed  not  fo 
much  as  his  oion  privat  heart  &  conjcience  ? 

Alas,  what  folid  joy  (moft  zealous  Worthies)  rtiall 
a  Croivn  of  leaves  (a  temporal  reward,  lehus  wages) 
bring  to  your  Noble  Heads  6c  Breajis,  if  you  heare 
not  at  laft  that  faving  Call  to  all  humble  and  felfe- 
denying  Followers  of  "Jefus,  Come  ye  blejjed  ot  my 
Father,  inherit  the  Kingdom  prepared  for  you  from  the 
foundation  of  the  ivorld.  [Matt,  xxv :  34.] 

Your  admired  publick  patience  fo  wonderfully 
affaulted,  fo  wonderfully  loaden  with  fuch  mightie 
Trials  from  Mans,  from  Gods  hand,  with  fuch  mighty 
Lojfes,  mighty  Defeats,  mighty  Labours  &  Hazards, 
mighty  Reproaches,  &c.     I  fay  your  unwearied  Pati- 


zeal  and 
reward. 


To  the  High  Court  of  Parliament.  19 

ence  hath  ftood  (Hke  fome  mighty  Rock,  or  Anvill)  '^f  the 
invincible  :   Yet  who  can  ftile  this  Patience,  or  State- ^^^^^'''" 
policie  !  if  your  private  Howfes  and  Breajis  Iwell  2inA  tii>ue. 
fwarm   with   rebelHous    Paffions,    Impatiences,    Re- 
venges /  If  in  the  furnaces  of  your  own  private  afflic- 
tions, aud  in  the  powrings  out  and  changes  of  the 
moll:  High  upon  you,  your  Drojfe  and  Lees  ot  unmor- 
titied,  unfandlitied  Spirits  remain  uncleanled  !   if  you 
molt  humbly  kilfe  not  the  Rods  ox  the  moll  High 
chalfiling  you  hy  Jicknejfes,  by  iojj'es,  and  other  trialls, 
humbly  thankfull,  and  longing  to  declare  the  Spirits 
of  true  Children,  truly  deliring  more  and  more  to 
partake  of  his  Divine  Nature  and  Holinelfe  ? 

Yea,  what  avails  the  Croivn  of  your  enduring  Con- 
ftancy  that  have  rid  out  fo  long  a  Jiorm,  held  out  lb  or  the 
long  a  Jiege,   not   fainted   in   fuch   tedious    Travels,  ^''"^^  "f 
Labours,    Oppojitions,    Treacheries,    Dijcouragements,  jiancy. 
but  glorioully  call  af«f/6or  in   the  Vort  oi  Patience ; 
if  yet  your  perfonall  Righteoufnefs  palfe  away  as  the 
morning  dew  melted  with  the  warme  beams  of  vic- 
torious and  profperous  Succefs  ?     If  your  own   pro- 
feffions  of  Chriji  Jefus  prove  but  a  fading  colour,  and 
not  died  in  the  right  Grain  of  the  pretious  blood  of 
the  Son  of  God  ? 

Your  Honours  well  remember,  that  the  main  point 
of  Luther s  Reformation,  (and  before  him  of  the  Huf- 
sites  in   Germany  and  Bohemia,  and  before   them  of 
the  Wicklevijis  in  England,  and  before  them  of  the 
V^aldenfes  in  France,  conlifled  chiefly  about  Repent-  The  Con- 
ance  and   Faith  in   the  blood  of  ChriJI :    That  the  foverfas 
main  Contentions  of  Calvin,  and  iince  him  of  ^^^"{eJ-'s'about 
moft  Reformers,  have  turn'd  upon  the  hinge  of  ihGReiighn. 


20  To  the  High  Court  of  Parliament. 

Form  of  the  Church,  and  the  Adminiftrations  there- 
of, the  lamentable  though  pretious  Fuel  I  of  thole  fires 
of  Itrife  among  the  wifelt,  holiell,  and   learnedll  of 
So  many     ^he  Followers  of  Chriji  JeJ'us  in   thefe  times.      You 
Churches,  know  the  Lord  Jefus  prophefied,   That  many  f'alje 
fo  many     Chrijls  Oiould   arifc,   and   the   Scriptures   more  then 

"chfi'fls  to  ^"'^^  S^^^  ^^^  ^'^^^'  ^^  Chriji  to  the  Church;  whence 
the  onely    it  is  evident,  That   every  feverall   Modell,   Platform, 
f"^-         AnA  profi'/siofi  of  a  Church,  is  the  profelhon  of  a  various 
and  different  Chriji.      Your   Honours  alio   know   he 
fpake  moff  true  (being  Truth  ix.  Selfe)  that  faid,  That 
which  is  moll:  highly  ejleemed  amongll  men,  is  abom- 
ination in  the  fight  of  God,  Luke  i6.  [15.]      Hence, 
fuch  may  the  glorious  profelhon  of  Chrijis  or  Churchts 
be,  as  may  ravilh   the  eyes  and  hearts  of   men,  and 
from    which   the  jealous  eys  of  the  true  Lord  fefus 
turn  away  as  from    the   falfe   and    counterfeit    with 
indignation.     Befide  the  Counterfeit  in  holy  Scripture, 
The  Pa-    how  famous  was  the   Pageant   of   that   counterfeit 
^Pcr'hen      ^^'^S  °^  England,  which  fo  haunted  with  long  vexa- 
Warbeck    tions  one  of  the  wifeft  of  Englands  Kings  ( Henry  the 
"'■^•^- ^-feventh  ?)     How  wonderfully  (even  to  alloniihmentj 
piaJe^of  did  the  impollure  of  Richard  Duke  of  Tork  (pro- 
filfe         claiming   Henry  an   ufurper   and   falfe,)    I   fay,   how 
^^^^^^•J'' wonderfully  did  that  monllrous  impollure  take,  that 
not   onely   Foraigners   where   that   Counterfeit   moll 
kept  (the  Arch-Duke,  the  King  of  France,  the  King 
of  Scots,  the  King  of  Romanes,  the  Irijl.^  Nation,  &c.) 
were  deceived   with   that   feigned   King,  but  alio  fo 
many  gallant  men  of  our  own  Nation,  even   to  the 
ivijeji  and  higheji  (as  that  famous  Stanley  Lord  Cham- 
berlain, the  Prejerver  and  RaiJ'er  of  King  Henry  him- 


i'^a 


To  the  High  Court  of  Parliament.  2 1 

felfe)  lamentably  loft  their  Heads  and  Lives  about 
that  pretended  King  ?'  Now  counterfeit  Spirituall 
delujions  of  falfe  and  counterfeit  Chrijis,  as  they  are 
deeper  2s\diJ}ronger,  fo  they  find  more  eafie  pojfejjion  oi 
the  Ears  and  Souls  of  men,  fo  wofully  prepared  by 
naturall  Jelf-deceivings. 

On  fix  principall  Pillars  or*  Foundations  (faith  the*  ^-Z^^- 
holy  Spirit,  Heb.  6.  6.)  is  built  the  fabrick  of  of  true  y-,!^' 
Chriftianity:   On  Repentance,  on  Faith,  on  BaptiJ'mes,  fundamen- 
on  layins:  on  of  Hands,  on  the  RefurreBion,  and  the'"^^?^ 
Eternall  Judgement.  _  _        ^  Kellgkn. 

Concerning  the  two  middle  ones  ot  thefe  there  are//^<^.  6. 
and   have  been   mighty   and   lamentable  differences 
among  the  Scholars  of  Jefus,  who  yet  agree  in  the 
other  foure,  of  Repentance  and  Faith,  the  Rejurrec- 
tion  and  Eternall  Judgement.^ 

Whatfoever  your  Honours  apprehenfions  are  of  the 

'  Henry  VII.,  the  firll  of  the  Tudors,  one  of  the  bell  fort  of  wonders,  a  wonder 

gained   the    throne   of  England   on  the  for  wife  men."     But  Sir  James  Mackin- 

field   of  Bofworth,   and    mainly  by   the  tofh  fays,  "  No  generofitv  lent  lullre   to 

defeftion  of  Lord  Stanley  from   Richard  his  purpol'es ;   no  tendernefs  Ibftened  his 

in.,  who  thus  turned  the  fortunes  of  the  rigid   nature.      His   good   qualities  wete 

day.      Perkin  Warbeck   claimed    to     be  ufeful   but   low ;   his   vices   were   mean  ; 

Richard  Plantagenet,  the  younger  of  the  and  no  perfon  in  hiilory  of  fo  much  un- 

two   ions   of  Edward   IV.,    luppoled   to  derftanding  and   courage  is  ib  near  being 

have   been   murdered    in   the   Tower  of  defpifed.     He  was  a  man  of  fhrewd  dif- 

London,  but  whom   he   alleged   to   have  cernment,  but  of  a  mean  fpirit  and  a  con- 

efcaped.      Among  thole  accufed  of  com-  traded  mind."     Hijhr-i  of  England,  205. 

plicity  with  him  was  Stanley,  "  the  pre-  -  Williams  was  the  firll   in   this  coun- 

ferver   and   raifer  of  King   Henry  him-  try,  if  not  indeed  in   England,  of  thofe 

felfe,"  who  was  arraigned  for  high  trea-  who  have  fince  been  known  as  Six-Prin- 

fon,  condemned  and  beheaded.     Bacon,  ciple  Baptills,  who  hold  the  impofition 

Hij}.  of  Henry  FIL,   PForks\:  347-370.  of  hands   to   be  as  eifential   as   baptifm 

(Montague's  edition. )     Williams  follows  for  any  church  fellowfhip.     Cf.   Bloudy 

the  partial  judgment  of  Lord  Bacon  as  to  Tenent,   21  ;    Pub.  Narr.  Club,  iii :  65  ; 

Henry's  wifdom,   who   calling   him  the  Hireling  Minijiry,  6. 
"  Solomon  of  England,"   fays   he  "  was 


22  To  the  High  Court  of  Parliament. 

^■'h  "' h  ^°"''^  ^^^'  ^  befeech  you  (as  you  love  your  lives  to 
fi^jj  i^J^  Eternity)  make  llire  of  the  two  firft,  and  ply  (with 
fahation  Soils  and  Ocirs)  day  and  nights,  and  give  not  reft  to 
ornofal-        ^^j.  {^^^  ^^  yQ,^j   j^^yg  anchored  in   Ibme  blelfed 

aj/urance,  that  although  you  hnd  not  latisiaction  in 
the  many  frames  of  Churches  pretending  ;  yet  that 
you  have  faved  (as  once  you  know  a  wife  and  honor- 
able perfonage  faid)  the  Bird  in  your  Bofofne :  and 
that  thofe  your  very  eyes  which  have  feen  (o  much 
of  Chrift  Jefus,  and  fo  many  wondertull  changes, 
and  have  been  rotten  awhile  in  their  holes  (in  Death) 
lliall  joyfully  polfefTe,  and  fill  their  holes  again,  and 
be  gloriouily  bleiTed  with  the  light  of  a  Redeemer, 
when  thele  Heavens  and  this  Earth  fhal  palTe  away. 
For  which  humbly  and  uncelfantly  prayes 

Tour  Honours  mofi  unworthy, 
yet  unfainedly  devoted, 

Roger  Williams. 


Your  Honours  (wanting  time  to  read  much)  may 
pleafe  to  view  in  a  few  minutes  the  PortraiSlure 
and  Map  of  the  whole  Bloody  Tenent  in  the  latter 
end  of  the  lafl  Chapt.     Chap.  79. 


To  the  fever al  RefpeSlive  General  Courts^ 

efpecially  that  of  the  Maflachufets  in 

N.  ENGLAND. 


Honored  and  beloved  Friends  and  Countreymen, 

,Hile  You  fit  drie  on  your  fafe  American  N,  Eng- 
Shoars  (by  Gods  moft  gracious  Provi-^""'^,  ^''''^' 
dence)   and    have   beheld   the   dolefull 
tojjings  of  fo  many  of  Europs  Nations, 
yea  of  our  deareft  Mother,  aged  Eng- 
land, in   a  Sea  of  Tears  and  Bloud,  I 
am   humbly  bold   to  prefent  your  'Eyes  and  Hearts 
with  this  (not  unfeafonable)  difcourfe  oi  Bloud,  of  the 
Bloudy  Tenents  of  Perfecution,  OppreJJion,  and  Violence, 
in  the  Caufe  and  matters  of  ConJ'cience  and   Religion. 
It  is  a  Second  Conference  of  Peace  and   Truth,  an 
Examination  of  the  worthily  honoured  and  beloved 
Mr.  Cottons  Reply  to  a  former  Conference  and  Trea-  i^-j^^i^  j^^- 
tife  oi  this   Subjedt.     And  although   if  concern  aWtionsof 
Nations,  which  have  perfecuted  and  fhed  the  Bloud^^""/ '"' 
ofjefus,  the  Bloudie   Roman  Efnpire,  with  all  the  ton. 
Savage   Lyons    thereof,    Emperours    and    Popes,    the 
bloudie  Monarchies  of  6^^/«  and  France,  and  the  reft 
of  Europs  Kingdof/is  and  States  (which   under  their 
feveral  Vizards  and  Pretencss  of  Service  to  Go^,  have 


24 


To  the  General  Courts  of  New  England. 


The 
Bloudy 
Tenent 
more  efpe 
daily  con- 
cerns 
N.E. 


in  fo  many  thoufands  of  his  Servants,  Murthered  fo 
many  thoufand  times  over,  his  dear  Son)  yea  although 
it  concern  that  Bloudie  Turkijh  Monarchy,  and  all  the 
Natiotis  of  the  World  v/ho  praftile  violence  to  the  Con- 
fcience  of  any  Chrijtian,  or  Anti-chrijiians,  Jeic-s  or 
Pagans ;  yet  it  concerns  your  felves  ( with  all  due 
refpedl  otherwife  be  it  fpoken)  in  fome  more  emi- 
nent degrees :  Partly,  as  fo  many  of  yours  of  chief 
note  (befide  Mr.  Cotton)  are  engaged  in  it;  partly  as 
A^.  England  (in  refped:  of  Spiritual  and  Civil  State) 
profelTeth  to  draw  nearer  to  Chrijl  fefus  then  other 
States  and  Churches,  and  partly  as  A^.  England  is 
believed  to  hold  and  pradlife  fuch  a  Bloudie  DoSfrine, 
notwithftanding  Mr.  Cottons  Vails  and  Pretences  of 
not  perfecuting  men  for  confcience,  but  punilhing  them 
only  for  fmning  againft  confcience\  and  of  but  fo  and 
fo,  x\ox. perfecuting,  hni punijl.vng  Hereticks,Blasphemers, 
Idol  at  or  s.  Seducers,  &cc. 

It  is  Mr.  Cottons  great  mijlake  znd  forgetfulnejfe,  to 
/""!."-'  ''^charge  me  with   a  publick  exaniitiation  of  his  privat 

prefcnt  con-  fc  /  .  r 

troverfie.  Letter  to  me;  whereas  in  Truth,  there  never  pailed 
fuch  Letters  between  himfelf  and  me  about  this  Sub- 
jed: ;  as  he  alledgeth ;  But  the  Prifotiers  Arguments 
againfl:  Perfecution,  with  Mr.  Cottons  Anfwer  there- 
unto (which  I  examined)  I  fay  thefe  were  unexpeB- 
edly,  -ind  fole??mly  fent  to  me,  as  no  privat  thing,  with 
earneft  defire  of  my  confideration  or  Animadver/ions 
on  them.' 

Thefe  Agitations  between  Mr.  Cotton  and  others, 
fo  fent  unto  me,  as  alfo  the  Model  of  Church  and 
Civil  Power  by  Gods  Providence  coming  to  hand,   I 

'  This  ftatement  is  made  more  explicitly  in  Chapter  I.,  infra. 


The  occa- 


I  nents. 


To  the  General  Courts  of  New  England.  25 

fay  they  feem'd  to  me  to  be  of  too  too  Publick  a 
nature :  And  in  which  my  foul  not  only  heard  the 
dolefuU  cry  oi  i\\e  fouls  under  the  Altar  to  the  Lord 
for  Vengeance,  but  their  tdivntik  follicitations,  yea  and 
the  command  of  the  Lord  fefus  tor  Vindication  of 
their  blouds  and  lives  fpilt  and  deftroyed,  by  this 
Bloudie  Tenent,  though  under  never  fo  Fair  and  Glo- 
rious Shelves  and  Colours. 

The  molf  holy  and  allfeeing  knowes  how  bitterly  I  '^^'^  Con- 
refent  the  leaft  difference  with  Mr.  Cotton,  yea  with^'^^^^'^y"  '^ 
the  leaft  oi^  th.e  followers  of  fefus,  of  what  confcienceper/omjut 
or  worjhip  foever  ;   How  mournfully  I  remember  this  "l^^'f''-^, 
Jiroak  (as  I  believe)  on  Mr.  Cottons  eye,  and  the  ^y&^Doarins 
of  fo  many  ot  Gods  precious  children  -i-nAfervants,  '\n'""i  T^- 
thel'e  and  other  parts  ;  that  thofe  eyes  fo  peircing  and'^ 
heavenly  (in  other  holy  and  precious  Truths  oi  God) 
(hould  yet  be  fo  over-clouded  and  bloudjhotten  in  this  : 
I  grieve  I  muft  contejt,  and  maintain  this  contejlation 
with  (in  other  refpefts)  fo  dearly  beloved  and  fo  worthy 
Adverfaries. 

And  yet  why  mention  I  or  refpedl:  I  man  that  is 
but  Grafs,  and  the  children  of  men  that  muft  die, 
whofe  Brains,  Eyes  and  Tongues  (even  the  holyeji  and 
the  highejl)  mnH  Jhortly  fnk  and  rot  in  their  skuls  and 
holes. 

Without  remembring  therefore  who  my  Adverfarie 
is,  nor  all  the  Wormwood  and  the  Gall  fo  frequently 
in  Mr.  Cottons  Reply  againft  me ;  I  fully  and  only 
level  with  an  upright  and  ftngle  eye  (the  Lord  fefus 
gracioully  aflifting)  againft  that  fowl  and  monftrous 
bloudie  Tenent  and  DoBrin,  which  hath  fo  flily  (like 
the  old  Serpent  the  Author  of  it)   crept   under   the 

4 


26  To  the  General  Courts  of  New  England. 

lliade  and  fhelter  of  Mr.  Cottons  Patronage  and  Pro- 
tedlion. 
'^heend  jyjy  ^^^  \^  (q  difcover  and  proclaim  the  crying  and 
Treatife.  ^orriblc  guilt  of  the  bloudie  Dofirin,  as  one  of  the 
moft  Seditious,  DeJiruBive,  Bhifphe7iious,  and  Bloudieji 
in  any  or  in  all  the  Nations  of  the  World,  notwith- 
ftanding  the  many  fine  Vails,  Pretences  and  Colours 
of  not  perfecuting  Chrijl  Jefus,  but  Hereticks,  not 
Gods  Truth  or  Servants,  but  Blafpheniers,  Seducers: 
not  Perfecuting  men  for  their  Corifcience,  but  for  fin- 
ning againft  their  Conjcience,  z^c. 

My  end  is  to  perfvvade  Gods  Judah  (efpecially)  to 
Thecnof-wdiih  their  hands  from  Bloud,  to  cleanfe  their  hearts 
y.  and  wayes  from  fuch  Unchrijiian  praBices,  toward  all 

that  is  man,  capable  of  a  Religion  and  a  Conjcience, 
but  moft  ot  all  toward  Chrijl  J  ejus,  who  cries  out  (as 
he  did  to  Saul )  in  the  futferings  of  the  leaft  of  his 
Servants  :  Old  England,  Old  England,  Neic  England, 
New  England,  King,  King,  Parlia/nents,  Parliaments, 
General  Courts,  General  Courts,  Prejhyterians,  Prejhy- 
terians.  Independents,  Independents,  &;c.  Why  perfecute 
you  me  ?  It  is  hard  for  you  to  kick  againft  the  Pricks. 
My  end  is  to  prepare  the  Servants  and  Witnejfes 
of  'J ejus  (what  Truth  foever  of  his  they  teftifie)  for 
that  great  and  general  and  moft  dreadjull jlaughter  of 
the  witnejfes,  which  /  cannot  but  humbly  /t'^r,  and 
almoft  believe,  is  near  approaching,  and  will  be  Ujh- 
ered  in,  provoak'd  and  hajlned  by  the  proud  Jecurity, 
worldly  pomp,  fejhly  conjidence,  and  bloudy  violences  of 
Gods  own  children,  wofully  exercifed  each  againft 
other,  and  fo  rendred  wofully  ripe  for  fuch  an  Uni- 
verj'al  and  dreadfull  Storm  and  Tempejl ! 


To  the  General  Courts  of  New  England.  27 

My  end  and  fcope  is  to  put  a  Chrijiian  barr,  andyz///^  •*'"' 
and   merciful  Spoaks  in   the   wheels  ot  fuch   zealous ^^'^X^^. 
reforming  Jehues,  who  (under  the  Vizard  2.nA  Nametkn. 
of  Baals  Priejis)  may  poffibly  be  induced  to  account 
it  good  fervice  unto  Go^,  to  kill  and  burn  his  pre- 
cious Servants. 

My  end   is,   that   the  greateft   Sons  of  Bloud  (the 
Papills)  may  know,  when  ever  (as  the  Saints  in  Queen 
Maries  days  confefled)  when  ever  it  lliall  pleafe  the 
jealous  God  for  the   fins  of  his   Saints   to    turn   the  Or  d  Tef- 
JVheels  of  his   moft   deep  and  holy  Providences,  and'""""^  . 
to  give  the  Vower  to  the  Paw  ot  the  Beaji,  ^^zinii efpedaiiy' 
his  Saints  and  Truths,  for  their  laft  dreadfull  llaugh-"'  'he 
ter  (as  Daniel  and  'John  do  clearly  feem  to  tell  us)'  I    "^^^ ^' 
fay  thofe  Sons  of  Bloud,  the  bloudie  Papijis,  may  know, 
that  their  bloudy  DoBrin  oi perfeciition,  was  difclaimed 
by  fome,  whom  they  call  Sectaries:   That  equall  and 
impartiall  favour   was  pleaded   to   the  Catholicks,  as 
wel  as  to   their  own   or  other  mens  Soa/c  and  Con- 
Jciences  :   And  that  if  that  great  JVhore  fhall  yet  pro- 
ceed not  only  to  drink  the  wine  of  their  carnal  "Jol- 
litie,  in  the  Bowles  of  the  holy  Orditiances  of  Chrijis 
Temple  and  SanBuary  ;  but  alfo  to  drink  more  drunk 
in  the  bloud  of  his  Saints  and  witnejjes !    This  Tejli- 
mony  may  ftand  as  a  Character  of  Bloud,  fixed  by  the 
hand  of  Gods  eternal  Truth  and  Peace,  upon  the  Gates 

'  "Then  I  would  know  the  truth  of  the  beheld,   and   the   fame   horn   made   war 

fourth  heart,  which  was  diverl'e  from  all  with    the    faints,    and   prevailed   againft 

the    others,   exceeding   dreadful,   whofe  them."   Daniel,  vii  ;   19-21. 

teeth  were  of  iron,  and  his  nails  of  brafs:  "And    when  they  fhall   have   finifhed 

which    devoured,   brake   in   pieces,  and  their  tertimony,  the  beail  that  afcendeth 

rtamped  the   refidue   with    his   feet:  and  out  of  the  bottomlels  pit  fhall   make  war 

of  the  ten  horns  that  were   in  his  head,  againll  them,  and  fhall   overcome   them, 

and  of  the  other  which  came  up,  &c.     I  and  kill  them."  Revelation,  xi :   7. 


28  To  the  General  Courts  of  New  England. 

A  double  of  their   hloudie  Courts,   and   upon   the   forehead  of 

prejudice  their    bloudie    Judges,   who    (under  what    pretence 

and  Con-  foever)  hunt  and  perfecute   the  Souls  and  Confciences 

fcience.  ^i^  ^j^y  Qj^jj^j  ^f  God  Or  Man. 

Mv  truly  honoured  and  beloved  Countrimen, 
vouchfate  me  I  befeech  you  that  humane  and  Chrif- 
tian  Libertie  to  fay,  that  I  fear  your  Spirits  are  lock'd 
up  in  a  double  prifon  from  any  ferious  Audience  to 
ought  ot  mine  prefented  to  you.  The  hrfl:  of  Preju- 
dice againll:  J'uch  and  Juch  a  perj'on.  The  fecond  of 
Confcience,  againfty«f^  z.n^  juch  a  matter;  and  that 
while  my  Conjcience  or  another  mans  faith,  Let  me 
be  Heretic k,  Blafphemer,  Idolater,  Seducer,  with  Chrijl 
ye/us,  with  his  Apojiles,  Saints  and  Witnejfes :  Let 
me  (for  his  fake)  bear  Frowns,  Cenj'ures,  and  Perj'e- 
cutions,  from  men  fo  dear,  fo  excellent,  fo  holy !  Your 
Conjciences  plead  for  equall  Libertie  of  oppojing  in 
your  way,  all  fuch  erroneous  or  wandring  Conjciences. 

For  anfwer,  It  is  but  Hutnanity,  it  is  but  Chrijiianity 
to  exercife  tneeknejfe  and  moderation  to  all  men  :  It  is 
humane  and  Chrirtian  Wifdom  to  lilten  to  a  ferious 
Alarm  againft  a  Common  Enemy:  Prove  the  Alarm 
falfe,  it  may  be  but  troublefome  :  Prove  it  true,  it 
may  be  DejlruBion  to  have  dejpifed  it. 

As  the  wounds  of  a  Lover  are  better  then  the  Kijjes 
of  an  Enemy :  So  faith  the  fame  Spirit,  an  open 
Rebuke  is  better  then  fecret  Love.  ^Proverbs,  xxvii  15.] 
2  Founda-  But  yet  your  Conjciences  (as  all  mens)  mufl;  be  fat- 
mentaii  isf^gj^  J  have  therefore  in  all  thefe  Agitations  humbly 
againj}  prefented  (amongll:  others)  two  Foundamental  Hints 
Per/ecu-    or  Couliderations. 

Firfl  that  the  People  (the  Original oi  all  free  Power 


tion. 


To  the  General  Courts  of  New  England.  29 

and  Government)  are  not  inverted  with  Power  from 
Chriji  Jefus,  to  rule  his  Wife  or  Church,  to  keep  it 
pure,  to  punifh  Oppofites  by  force  of  Armes,  &c. 

Secondly,  that  the  Pattern  of  the  National  Church 
of  Ifrael,  was  a  No?iefuch,  unimitable  by  any  Civil 
State,  in  all  or  any  of  the  Nations  of  the  World  belide  : 
In  this  latter  hint  I  infifled  more  largely  in  my  former 
Confderations  upon  Church  and  Civil  Power  in  A^.  £." 
unto  which  Mr.  Cottoyi  replyed  not  (and  of  any  other 
Replyes  of  any  (to  whom  Mr.  Cotton  refers  it)  do  I 
yet  not  know  of;) 

I  Add,  it  is  a  glorious  Charailer  of  every  true  Dif- 
ciple  or  Scholler^  of  ChriJI  Jefus,  to  be  never  too  old 
to  learn. 

It  is  the  Comtnand  of  Chriji  Jefus  to  his  Schollars, 
to  try  all  things :  And  Libertie  of  trying  what  a 
Friend,  yea  what  an  (efteemed)  Enetnie  prefents,  hath 
ever  (in  point  of  Chrifianity)  proved  one  efpeciall 
means  of  attaining  to  the  truth  oi  Chrif. 

For  I  dare  confidently  appeal  to  the  confciences  of 
Gods  moll  knowing  fer-vants,  if  that  obfervation  be  nolLibenie  of 
true,  to  wit,  that  it  hath  been  the  common  way  oi'p'"/ f"''' 
the  Father  of  Lights,  to  inclofe  the  Light  of  his  holy  Booh, 
Truths,  in  dark  and  obfcure,  yea  and  ordinarily  in  '^<:- 
forbidden   Books,   perfons   and   Meetings,    by    Sathan 
fliled  Conventicles. 

New  Englijh  Voyages,  have  taught  moll  of  our  Old 

'  Bloudy   'Jenent,  Chap,  cx-cxii.    Pub.  a  facrikgious  and  theevifli  title,  robbing 

Narr.  Club,  iii :  317-324.  all    beleevers  and    Saints,    who    are    fre- 

2  "  Firfl,  as   to   the   name  Schol/ar,  al-  quently    in    the    Teftament    of    Chrill, 

though    as    to    humane    learning,    many  ftiled    Difciples   or   Schollars  of  Chrill 

wayes  lawfull,  yet  as   it   is  appropriated  Jefus,    and     only     they    as     Beleevers." 

to    fuch    as   praftife   the    Miniftry   have  Hireling  Minijiry,  14. 
been  at  the  Univerjitie  (as  they  fayj  It  is 


3©  To  the  General  Courts  of  New  England. 

Englijh  Jpirits,  how  to  put  due  prices  upon  the  moft 
cotunion  and  ordinary  undervalued  mercies ;  how  pre- 
Netv  Eng.  cious  with  fomc  hath  been  a  little  water  ?  how  dainty 
fons.  with  others  a  piece  oi  bread:  How  welcome  to  fome 
the  pooreft  howjing  ?  Yea  the  very  Land  and  Earth, 
after  long  and  tedious  pallages  r 

There  is  one  commoditie  for  the  lake  ot  which  moft 
ot  Gods  children  in  A^  England  have  run  their  mighty 
hazards;  a  commoditie  marvellouily yivzrf^  in  former 
times  (though  in  fome  late  years  by  Gods  moft  gra- 
cious and  mighty  hand  more  plenti full )  in  our  native 
Count rey :  It  is  a  Libert ie  of  learching  after  Gods 
moft  holy  mind  and  plcafure. 

Out  of  this  moft  precious  and  invaluable  yeicel,  if 
you   fuffer   Sathan  (that  grand  thiej^  and   cheater  to 
bereave  you,  and  that  it  (hall  be  a  crime,  humbly  and 
Liierty  of  peaceably  to  queftion  even  Lawes  and  "Statutes,  or 
iuTrrufh  what  ever   is   even    publickly  taught  and  delivered, 
hardly  got, you.  will  moft  Certainly  find  your  felves  after  all  your 
f'^.f       long  Run  (like  that  little  Frenchman  who  kill'd   the 
iefit,         Duke  of  Gutje,  and  was  taken  next  mornmg  neare 
7an  le      ^^^  place  from  whence  he  had  fled  upon  a  fwift  horle 
petit.         all   night)'  I   fay  you   will   molf   certainly  find  your 
felves,  but  where  you  were,  enjlavd  and  captivated  in 
the  Chains  of  thofe  Popijh  Darknejfes,  [to  wit.  Igno- 
rance is  the  mother  of  Devotion,  and  we  muft  believe 
as  the  Church  believes,  &c.] 

Remember  therefore  (O  ye  the  Cream  and  Floiver 
of  Englijh  Plantations  in  America)  what  a  black  and 

'  Francis,   Duke  of  Guife,  was   killed  horfe  efcaped  to  the  neighboring  woods* 

before    Orleans   by  Jean    de   Poltrot,  or  and  after  wandering  all  night  was  appre- 

Poltrot   de    Merey,    a    Huguenot,    Feb-  hended  the  next  morning.   Davila,  Civil 

ruary  24,  1563.     The  aflaffin  on  a  fwift  Wars  of  France,  i:  148. 


To  the  General  Courts  of  New  England.  3 1 

direfull  a  cole  it  was  with  which  it  pleafed  the  Spirit 
of  God  in  Habacuck,  to  brand  the  AJJirian  Monarchie, 
to  wit  [a  Bitter  and  hajlie  Nation\  but  in  the  fpirit 
of  meeknejfe,  in  the  meeknejfe  of  wijdom,  be  pleafed  to 
remember  that  poffible  it  is  for  Gods  vijible,  only  peo-  J'^''  ^'"'- 
ple  in  the  world  to  have  very  foul  and  bloudie  hands,  cdtfulnefe 
full  oi  Bloud  [Ifa.  1.)/  [15.]   To  build  up  Zion  and  of  tie 
Jerufalem  (that  is,   to  ered  the  Vlfible  Church  ^^^%l2\fi 
Kingdom  of  God)  with  Bloud  [Mic.  3.)  [10. J  and  with. people. 
Iniquitie  :  That  the  Heads  and  "Judges  of  Go^j  People, 
may  judge  for  a  reward  (and  the  deceitfull  heart  of 
man  grafpeth  at  rewards  more  then  of  one  fort)  that 
the    Priejts    and    Prophets    thereof  may    teach    and 
Prophejie  (and  it  may  be  frequently  and  excellently, 
but  yet  for)  an  hire  and  for  money  ;  And  that  yet  their 
conferences  may  lean  upon  Jehovah,  and  they  may  fay 
with  confidence,  is  not   the  Lord  amongft  us  '?  None 
evil  fhall  come  unto  us  ;  &c.     O  remember  that  your 
Gifts  are   rare,   your   Profeffions  of  Religion  (in  fuch  Mu.  3. 
way)  rare,  your  Perfecutions  and  hidings  from  thet''-] 
ftorms  abroad,  rare  and  wondertull .-  So  in  propor- /^^^  ^a/? 
tion  your  Tranfgreffions,  eftate  and  publick  fins  Qz.n.- be  fingular 
not  but  be  of  a  rare  and  extraordinary  Guilt:   Nor^fJ"^^'"' 
will  New  England's  forrowes  (when  fins  are  ripe  and  72^}^. 
full)  be  other  then  the  Dregs  of  Germanic's,  oi  Ire-'"^""- 
land's,  ot   England's,   and   of  Scotlatid's   Tears   and 
Calamities. 

Amongll:  the  crying  fins  of  our  own  or  other  fin- 
full  Nations.-  thole  two  are  ever  amongll:  the  lowdefi:, 
to  wit,  Invented  Devotions  to  the  God  of  Heaven. 
Secondly,  Violence  and  OppreJJion  on  the  Sons  of  men 

■  "For  lo,  I  raiie  up  the  Chaldeans,  that  bitter  and  hafty  nation."  Habakkuk,  i  :  6. 


32  To  the  General  Courts  of  New  England. 

2  of  the  (efpecially  (if  his  fons)  for  dilfenting,  and  againft 
St/ie-cn-  both  thefe,  and  that  the  impartial  and  dreadfull  hand 
ing  fins,  of  the  moft  holy  and  "jealous  God  (a  conjuming  fire) 
tear  and  burn  not  up  at  laft  the  Roots  of  thefe  Plan- 
tations, but  gracioully  difcovering  the  Plants  which 
are  not  his,  he  may  gracioully  frudlifie  and  caufe  to 
flourifli  what  his  Right  hand  will  own ;  I  fay  this  is 
the  humble  and  and  unfeigned  delire  and  cry  (at  the 
Throne  of  Grace)  of  your  (o  long  defpifed  Out-caft  : 

Roger    Williams. 


To  the  Merciful  and  Compafsi- 

nate  READER. 


'Hile  the  unmercifull  Priejis  and  Levits  Soul 
turn  away  their  cruel  Eyes  and  Feet"'^""'^''  „ 
from  their  poor  wounded  ?ieigbbours 
(the  opprefled  for  matters  of  Religion 
and  Worjhip)  it  will  be  no  ingratefull 
ad:  to  prefent  thy  tender  heart  and  Ear 
{CotnpaJJionate  Samaritane)  with  the  dolefull  cry  of 
the  Souls  under  the  Altar  [How  long  Lord  before 
thou  avenge  our  bloud  on  them  that  dwell  upon  the 
Earth]'  and  to  pray  thy  mournfull  view  of  the  Akel- 
demae's  and  fields  of  Blood,  where  thoufands  and  ten 
thoufand  times  ten  thoufands  of  the  pretious  Saints 
( Servants  and  Witnejfes  of  'J ejus)  lie  llaughtered  in 
their  bloudie  Gore,  in  all  Ages  and  in  all  Nations, 
where  the  Trumpet  of  the  Son  of  God  hath  founded  ; 
Here  and  there  among  thefe  llaughtered  heaps  of 
Saints  lie  (thin  and  rare)  the  llaughtered  Carkalfes 
of  fome  poor  Arrians  or  Papijls,  or  other  poor  delud- 

■  "I  faw  under  the  altar  the  fouls  of  faying.   How  long,    O   Lord,  holy  and 

them   that  were   flain   for  the   word   of  true,  doft  thou  not  judge  and  avenge  our 

God,  and  for  the  teftimony  which  they  blood  on  them  that  dwell  on  the  earth?" 

held  :   and  they  cried  with  a  loud  voice.  Revelation,  vi  :  9,  10. 


34  T^o  the  Reader. 

The  Akel-ifig  and  deluded  fouls :  This  feeming  colour  of  Impar- 

jie/Jj  'of    •^i^ll  Jh/^^^^  ferves  (wofuUy)  that  murtherous  enemy  of 

Bloud,       all  Mankind  for  a  Stale'  or  Covert  under  which   his 

'"h^^Bhud-  ^^°^^^^  Game  goes  on,  of  perfecuting  (or  hunting)  the 

Tenent  of  harmlcfs  Deer,  the  children  of  the  living  God. 

Per/ecu-         For  the  fake  then  of  the  dear  Saints  and  Followers 

o(  Jejus,  for  his  holy  fake  and  Truth,  for  the  holy 

name  and  Truth  of  the  moft  holy  Father  of  Lights, 

the  God  of  it,  thy  compallionate  eye  is  here  prefented 

with   a   Second  Conference  and  view  of  Mr.  Cottons 

Reply,  and   artificial   bloudie  washing  of  the  Bloudie 

Tenent. 

The  Battel  about  any  Truth  of  God  in  Chrijl,   is 

fought  and  managed  by  that  moft  high  and  glorious 

Michael  the  Arch- Angel  and  Son  of  God,  attended 

with   all   his  Holy  Angels,   the  MeJJengers  and  M'^it- 

nejfes  of  his  Truth  on   the  one  lide :   On   the  other 

Michael,    fide  by  that  great  red  Dragon,-  whofe  bloudie  Follow- 

'r'i''"  "'^  ^^^'  Devils  and  men  of  all   forts   and    Nations,   but 

5^,^,  ,^,-efpecially  the   Roman   bloudie  Emperor,   and    Roman 

red  Dra-    Popes  (with  Lyon-\\kc  Furie,  and  Fox-like  craft)  have 

gon,  t  e     fm>j-'j  (-j^g  Blond  and  broke  the  Bones,  and  devoured 

two  great  ,   ,  ,  , 

Generals,  the  Flejh  of  fo  many  hundred  thoufand,  thoufands  of 
the  King  of  Kings  his  Ipiritual  Hinds  and  l^oes^  in 
this  their  bloudie  hunting:  So  that  aptly  (I  had 
almoft  laid  Prophetically)  wrote  one  of  their  own 
^oman  Poets  of  the  lamentable  condition  of  the  harm- 
lejfe  Deer  above  other  Creatures  :   Dente  tuetur  Aper, 


■  A  decoy.  "  "There  was  war  in  heaven:  Michael 

"  Still  as  he  went,  he  QT3.fC\e  Jlales  did  lav,  and  his  angels  fought  againft  the  dragon  ; 

With  cunning  traynes  him  to  entrap  un-  and  the  dragon  fought  and  his  angels  and 

wares." — Spenfer, /"rf-r/V  i^«n<',  B.  prevailed  not."   Revelation,  xW:  7. 

II.,  C.  I.,  §  4.  3  Song  of  Solomon,  ii :  7. 


To  the  Reader.  35 

defendunt,  Cornua  Taurum,  Imbelles  Damce  quid  niji 
Prceda  Junius  ?' 

'Tis  a  lamentable  and  cruell  light  to  fee  the  fons 
of  one  poor  man  and  woman,  (all  the  Globe  of  the 
world  over  (like  Babels  builders)  fo  vaflly  difagree- 
ing  about  a  God  and  his  Worjhip. 

'Tis  lamentable  to  fee  thefe  one  Mans  fons  Mur- 
thered  and  Majfacred  (in  mutual  flaughters)  as  for 
other  pretended  Caufes :  So  this  efpecially  of  Con- 
fcience  and  Religion. 

'Tis  yet  more  latjientable  and  never  enough   to  be  ^f"'!"'"', 
lamented,  that  while  the  Sons  .oi  Men  do  but  their  JJt%- 
kind\  the  Sons  of  God,  theyowj-  of  the  God  of  Peace,  Hgion, even 
the  Lillies,  Doves  and  Spoufes  of  Jefus  (hould  thus  7"''^ '-^^ 

.  i      ^       .  ^  .^  .        jcrviints  of 

difcord  and  jarr  about  this  Chriji  their  hope  !  that  (like  the  true 
the  very  Turks  and  Perjians  contending  about  tht'iv ''"'^  ^''^'"S 
Mahomet  his  Succejfors)  the  Children  of  God  (hould 
tear  out  each  others  Throats  about  the  laft  Will  and 
Tejlai7ient  of  the  Son  of  God  their  elder  brother  : 
That  Ephrai7n  Ihould  be  againil:  ManaJJeh,  and 
Manajfeh  againil:  Ephraim,  and  both  againfi:  Judah ;' 
yet  all  Ions  of  one,  and  profellors  of  one  God  of 
IJrael. 

But  oh  the  low  and  fhallow  comprehenlions  of  the 
fons  of  men,  who  as  a  Rotten  thing  (faith  yob)  [xiii. 
28.]  confumeth ;  Oh  the  depths  of  the  Councels  and 

■  Dente  timenturapri ;  defendunt  cornua     We  naked  Does,  prey  undefended,  fall." 

cervos  :  Wright,  Bohn's  Martial,  p.  600. 

Imbelles  damas  quid,  nifi   pr^da,  fu-  „  ™,        „    ,,                              ,      n  n 

J     \/f    .■  ^  rJ-      T  -iT     •••  Thev  mall  eat  every  man  the  flelh 

mus; — Martial,  £»/?r.  Lib.  xui :  04.  ^,.          ■                 »;f       A-i      t^    ,      ■ 

■^  *                      '^  of  his   own  arm :   Manalleh,  Ephraim  ; 

"The  tuflc,  the  Boar:   Harts,  horns  de-     and   Ephraim,   ManafTeh  ;  and   they  to- 

fend,  to  all  gether  fhall   be  againft  Judah."     Ifaiah, 

ix  :  20,  21. 


36  To  the  Reader. 

Thelfrad^gff^lfjgs  of  the  moft  High,  moft  Holy,  and  only  wife, 
jgj  outfhooting  all  the  Generations  of  men,  who  hear  and 

know  no  more  then  Jonathans  Lad,  Is  not  the  x\rrow 
beyond  thee?  &c.    [i  Satnuel,  xx  :  37. J 

His   holy    Wifdom   hath   an   heavenly   Reajon   (to 

Jofeph fold x.o\xc\i   a   little  upon   this  Jorrowfuli  firing)   of  that 

brethr  n    t>loudie   X^evice  and  Sale  of  innocent  Jofeph   by  his 

own  Brethren,  the  fons  of  one  IJrael  and  God.  \^Gene- 

Jis,  xxxvii :  18-28.] 

He  knowes  why  fo  holy  a  Leader  of  fuch  a  mirac- 
ulous People  (as   I   may  truly  call   them)   why  Aaron 
Jfrael       {\  fay)  was  fo  left  to   the   horrible,   ungratefull,   and 
•^^'^'^^^'^""outragious  importunities  of  this  (then  the  only)  Peo- 
them  Gods,  pie  of  God,  as  to  frame  a  Beajily  worjhip,  and  to  turn  the 
moft  glorious  and  dreadtull  Godhead  into  the  limili- 
tude  of  a  Beajl  that  eateth  gralfe.   \^Exodus,  xxxii : 
1-6.] 

He  knowes  why  the  Ifrael  of  God  ]  Rebels,  as  Mofes 
ijraels       pallionatelv  called  them)  (hould  fo  often  p-rieve  the 

murmur-     f     ,       rr    •    ■       r  >->    /       •  1       1     •  •  11/- 

ings.  holy  Spirit  or  God  with  their  tnurmurings,  and  be  lo 
near  to  dalh  out  the  brains  of  their  moft  faithfull 
Leaders.   \Nutnbers,  x\v :  1-5;   xvi:4i.] 

He  knowes  why  two  Parts  or  Angles  of  that  Heav- 
Aaronand  enly  Triangle  [Mofes,  Aaron,  and  Miriam  fo  neer  in 
Mirwm  Earthly  and  Heavenly  Relations)  I  fay  why  that  rare 
Mofes.  Pair,  Aaroti  and  ^\iriam  (hould  yet  envie  and  mutiny 
againft  their  fo  dear  a  Brother,  and  io  meek  and 
heavenly  a  Ruler,  ^lofes.  \  Numbers,  xii.] 
An  Armie  His  heavenly  wifdom  hath  a  reafon  of  that  won- 
of  izooo  derfuU  Shrinking  of  an  Army  of  32  thoufand  Ifraelits, 
/hrunVinto'^^^'^  One  poor  300  left  behind,  and  found  only  tit  for 
300.  Gods  battels  againft  the  Midianits.  [Judges,  vi.-vii.] 


To  the  Reader.  37 

A  reafon  why  thofe  two  famous  Champions,  Sam-  Samfonand 
fon  znd.  T>avid  {ho\x\A  find  fo  great  difcouragement^^^^^'  /-^' 
to  their  fighting  of  Gods  Battels,  the  men  of  "Judah  by  their 
bafely  binding  Samfon,  and  the  chief  of  Davids  own  ''^'"  ^''^'*" 
Brethren  flying  in  his  face  with  open  Railings,  \yudges  Benjamin 
XV  :  9-13;  I  Samuel,  xvii :  28.]  almoji  de- 

A  reafon  of  that  all  moft  utter  confumption  of  one/^^"^^,    -'' 
whole   Tribe  of  Ifraels  i  2.  by  the  furious  fiames  o'tTribes. 
the  Zeal  and  Indignation  of  the  eleven,  \yudges,  xx.]  ^/'''^'/^  ''^- 

Thefe  things  happened  not  by  chance,  but  as  i^e  samuel  i^ 
Apojlle  fpeaks  in   Types  (in   curious   and   wonderfull  the  Lord 
figures)  fb  that  his  holy  wifdom  knowes :   why  Ifrael  ""J^J- 
mufl  be  fb  weary  of  Samuel  and  himf'elt,  and   (like 
the  Nations  of  the  World)  mufi:  have  a  King  to  be 
their  Champion  and  fight  their  Battels :    [  i    Samuel, 
viii.] 

Why  Saul  this  defired  King,  the  King  of  Gods  own 
choice  and-  Ifraels,  why  yet  he  mufl   hunt  an  ''^^^^-  saul  ter 
cent  David,  as  a  Flea  in  the  bofbm,  or  a  Partridg  on  fecuting 
the  mountains,  until  he  hath  flain  himfelf  to  fet  the^'^^''^- 
Crown  on  Davids  head,  [i  Samuel,  xxvi :  20.J 

A  reafon  of  that  long  continued  FaBion  of  fo  many 
Tribes  againfl:  this  Davids  Crown,  and  that  Ifrael  (fo 

r      ■  •  c  7'-       i    /I-       ij  IJhboJheth 

importunate,  fo   impatient  tor  a   King)  friould  ^O'w  ^„j  ifrael 
powre   out   each    others    blood     about    a    Sue cejfor,  again/} 
whether  a   David,  or  (the  fon  oi  Perfecution,  Saul)  ^l^l"'"^ 
IJhboJheth.  [2  Samuel,  ii.-iv.] 

A  reafon  (when  David  wears  both  Crowns  in  one, 
and  hath  all  that  a  mofl  gracious  God  could  efpie  out 
fit  for  David  to  receive,  that  yet  he  wants  a  wife  that  David jiab 
had  fb  many,  and  rather  then  a  Davids  finfull  Defires  ^,^"1 1^]" 
and  Whoredomes  fhall  want  a  Covering,  the  blood  Pen. 


38  To  the  Reader. 

of  Uriah  (that  \%  fire  or  zeal  oi  God)  fhall  die  and 

make  up  one  to  cover  them.  [2  Saf/iuel,  xi :  15.] 

O   the   X^epths  of  the  Councels  of  the  holy  one  of 

The  divif-  jjy-ael  why   (there   being   but    12   Tribes  in   all)  10 

'perjions  of  Tribes  of  his  own  people  Ihould  tear  away  from   2, 

theTriba.znA  after  many  Captivities  of  the  one  and  the  other, 

both  the  one  and  the  other  now  are  fcattered  from 

each  other  upon  the  face  of  the  Earth,  and  as  yet  no 

certain  Tidings  what's  befaln  to  the  10  Tribes  of  the 

Ifrael  of  God.  |  i  Kings,  xii :  1 6-20  ;   2  Kings,  xviii : 

Afaimprif-      He  knowes  why  to  leave  an  upright  perfedl  Afae's 

oning  the   heart  to  luch  folly  and  wrath,   as   to   lay  a  Faithfull 

rop  et.    Prophet  (admonifliing  him  from  God)  by  the  heels. 

[2  Chronicles,  xvi :  7-10.] 

Yea,  why  the  Followers  ot  the  meek  Lamb  of  God, 

fhould  burn  in  fuch  Unchrifiian  Flames,  as  to  call  for 
Chrip  fire  from  Heaven  to  con  fume  the  contemners  and 
deftrlus  of  ^^Jplf^^^  °^  their  Lord  and  Mafier,  who  quencheth 
fire  from  the  fire  of  their  rafli  -zeal  with  this  mild  Check,  You 
heaven,     know  not  of  what  Spirit  you  are  ot.  yLuke,  ix :  54- 

55-] 

Why  fuch  -un'.a  [Bitternejfc  as  the  Word  is)  (hould 

Bitternefs  rife  between  two  Turtle  Doves,  Paul  and  Barnabas, 
ietu-een  and  that  about  their  moft  laborious  and  moll  dan- 
^BarnTbi   g^rous  Minifieries.  [ABs,  xvi :  3 9. J 

Why  one  cries  Paul,  another  Apollo,  another 
Cephas,  another  Chrifi,  even  in  the  hrll  eftablifhed 
Churches.   [1  Cor.,  i:  12.] 

This  \io\y , Plot,  this  heavenly  defigne  of  the  moft 
holy  and  only  wife  God,  thus  to  permit  the  conten- 
tions and  divi/ions  of  his  own  Servants,  as  it  difplaies 


To  the  Reader.  39 


Himf elf  only  PerfeB  and  Excellent,  and  all  (the  h&^^ods  mercy 
of)  men  in  all  Ages,  hwt  farthing-candles,  ytd^ftiioak-  ^^^y^j-J"^( 
ing  Firebrands :  As  it  brightly  proves  the  adniirable/ra/V^/rffw 
confent  and  Angelical  Harmony  oi  the  holy  Scrip-^^  ^'^'''' 

o  -^  ^  ^  J  1      contcnttofts 

ture,  relating  Hijiories,  and  in  thofe  Hijiories  infold- 0/ his /er- 
ing  Prophe/ies,  fulfill'd  before  mens  daily  view  thou-  ■""nts. 
fands  of  years  after :  As  it  makes  us  fee  our  fpiritual 
Povertie  and  Beggary,  and  infinit  need  of  Mercy  and 
Grace,  and  Peace  from  Heaven,  and  drives  us  to  con- 
tinual Prayers  and  cries,  for  mercifull  fupplies  from 
thence !  As  it  difrelifheth  this  prefent  fweeteft  life, 
yea  the  very  life  of  Spiritual  Love,  in  the  Commun- 
ion of  the  Saints  of  Go^  themfelves,  if  compared  with 
the  moll  pure  and  fpiritual  and  abfolute  Joyes  and 
Life  approaching. 

So  doth  this  heavenly  Qouncel  of  the  moll  High, 
aboundantly  Hop  the  mouths  of  all  tiialicious,  who 
(although  they  delight  to  fcratch  their  Athenian 
Itch  oi  hearing  Novelties,^  new  things,'  Newes,  yet) 
llumble  they  at  this  flumbling-block  of  Novelties, 
new  Churches,  new  yiinijlers,  new  Y^ifcipline,  new 
Baptifm,  new  Light :  The  ancient  of  days  (fay  they) 
the  God  of  Peace  and  Love  cannot  be  in  fuch  Divif- 
ions :  The  old  BiOiops  were  better,  the  old  Popes 
themfelves  more  tolerable. 

But  this  is  but  the  barking  of  fnalice  againft  Gods 
holynefs  which  his  true  fervants  delire  to  partake  of! 
Againft  Gods  Truth,  which  his  fervants  muft  con- 
tend for,  (yea  though  it  be  one  againft  another) 
againft  Gods  Councels  who  hath  fo  laid  his  holy  pro- 

'  "  Having  itching  ears."  2  Tim.iy.  3.     in  nothing  elfe,  but   either  to   tell  or  to 
"  For  all  the  Athenians  i'pent  their  time     hear   fome  new   thing."  ji^s,  xvii :  21. 


40  To  the  Reader. 

je£l,  that  what  he  now  fets  out  in  a  clear  Light  and 
fairer  Print,  is  the  very  fame  (had  we  inlightned 
eyes  to  fee  it  (with  the  old  edition  of  former  times, 
more  dark  and  rude  in  Ceremonies,  Types,  and  fig- 
ures. 
f^arious  J  cannot  but  forefee  variety  of  divers  Pajfions  and 

Readers"'  -^Jf^^Hons,  in   a    Variety  ot  Beholders  of  this  prefent 
expeaed.    Contro'verfie :   Some  will  pleafe  themfelves  and  their 
curiofities  in   the  Noveltie  of  fuch   difcourfes :   fome 
will  rejoice  to  fee  the  light  appear,  and  yet  mourn  in 
the  lamentable  differences  of  fuch   who  profefs  the 
fame  God  and  Chriji  about  it :   Some  will  be  angry 
and  cry  out  of  Blafphemy  again  ft   their  Gods,   their 
Bellies,  and  their  Titles,  &c.     Some  will  fear  difturb- 
ances  of  the  Civil,  and  Ibme  of  the  Spiritual  peace 
and  Chrijlianity :   Yet  fome  will  truely  defire  to  fearch 
and  know  the  will  of  God,  humbly  defirous  to  do  it 
on  earth,  as  the  Angels  doe  it  in  heaven. 
The  Model     The  Courteous  Reader  may  pleafe   to  fee,   that   in 
?^J^  ^'''?,  the  firft  Conference  of  Peace  and  Truth,  there  was 
lid  Civil  Difcuft,  a  Modell  of  New  Englijh  Church  and  Civill 
Power.      Power,  which   Mr.  Cotton  in  his   Reply  waved  and 
referred  to  others  of  the  New  Englijh  Elders  to  Reply 
unto,  which  whether  they  have  fo  done  as  yet  I  have 
not  heard  ; 
Of  Mr.         Together  with   Mr.  Cottons  Reply  to   the  Bloudy 
Cottons      'J'enent,  there  was  alfo  added  a  Reply  of  Mr.  Cotton 
theJnfit/er^o  an   Anfwer  of  his   Letter:   The   Examination  of 
to  his  Let-  this  Reply  I  defired,  and   intended  fhould  have  been 
'"^'  here  prefented  ;   But  the  ftreights  of  time  (being  con- 

ftantly  drunk  up  by  necelfary  Labours  for  bread  for 
many  depending  on  me,  the  difcharge  of  Engage- 


To  the  General  Courts  of  New   England.  41 

ments,  and  wanting  helps  of  tranfcribing)  I  fay  the 
flreights  of  time  were  fuch,  that  the  Examination  of 
that  Reply  could  not  together  with  this,  be  fitted  for 
Publick  view,  though  with  the  Lords  affiftance  will 
not  delay  to  follow.' 

Touching  Mr.  Cotton  I  prefent  two  words  :  Firft 
for  his  Perfon,  Secondly  for  his  Work. 

For  his  Perfon,  although  I  rejoyce  that  fince  it 
pleafed  God  to   lay  a  Command  on  my  Confcience  to  ^"^^  ^'f- 

.  1-  TT7--  rr     •  ^   •  /-^       r        t  "Om  adored 

come  m  as  his  poor  VVitnelie  in  this  great  Caule  :  y  i„  the  Dif- 
fay  I  rejoice  it  hath  pleafed  him  to  appoint  fo  2^\&,cujpng 
and  excellent,  and  Confcionable   an    Inftrument   to^/   j- 

,',  ,  oT  111     Bloudte 

bolt  out  the  Truth  to  the  bran  :  bo  1  can  humbly  Tenent. 
fay  it  in  his  holy  prefence,  it  is  my  conftant  heavinefs 
and  fouls  grief  as  to  differ  from  any  fearing  God\  fo 
much  more  ten  thoufand  times  from  Mr.  Cotton, 
whom  I  have  ever  defired  and  ftill  defire  highly  to 
efteem,  and  dearly  to  refpeft,  for  fo  great  a  portion 
of  mercy  and  grace  vouchfafed  unto  him,  and  fo 
many  Truths  of  Chriji  lefus  maintained  by  him. 
And  therefore  (notwithftanding  that  fome  (of  no 
common  Judgement  and  refped:  to  him,  have  faid,  that 
he  wrote  his  wafliing  of  the  Bloudie  Tenent  in  Bloud 
againft  ChriJl  lefus,  and  Gall  againft  me,  yet)  if  upon 
fo  llippery  and  narrow  a  palfage  I  have  llpit  [flipt] 
(notwithftanding  my  conftant  refolution  to  the  con- 
trary) into  any  Tearm  or  Exprefion  unbefeeming  his 
Perfon,  or  the  Matter  (the  caufe  of  the  moft  high  in 

■  The  Rep!-i  to  Mr.  Williams  his  Ex-  Reply  "  was  probably  never  carried  out. 

amination,  l^c,  was  printed  in  the  fame  It  may  have  been  arretted   by   Cotton's 

volume  with  The  Bloudy  Tenent  Wajhed,  death,  which  took  place  Dec.  23,  1652, 

with  feparate  paging.      It  is  reprinted  in  not  long  after  the  iflue  of  this  book. 
Pub.  Narr.  Club,  W.  Williams's  intention  The  error  in  the  title  at  the  top  of 

to    publifh    an    "  Examination    of    that  this  page  will  be  noticed. 
6 


42  To  the  Reader. 

hand  confidered)  I  humbly  crave  pardon  of  God,  and 
Mr.  Cotton  alfo. 

Secondly  concerning  his  Work,  I  call  to  mind  a 
A  memora- {rtcQQYi  of  one  of  eminent  Note  in  TV.  England  (obierv- 

bU  Speech  -^  i- r      r   ■         ■  r  5    •£  i_ 

touching     i"g  ^  dilpoiition  m  men  tor  one  man  to  deme  another, 

Mr.  Cot-  and  that  fome  of  no  fmall  note  had  faid  they  could 

'""•  hardly  believe  that  God  would  fuffer   Mr.  Cotton  to 

err)  the  Speech  was  this  [I  fear  that  God  may  leave 

Mr.  Cotton  to  fome  great  error,  that  men  may  fee  he 

is  a  man]  &c. 

But  concerning  his  Work,  the  obfervant  Reader 
will  foon  difcover,  that  whatever  Mr.  Cottons  Stand 
is,  yet  he  moft  weakly  provides  himfelf  of  very 
flrange  Referves,  and  Retreats;  to  point  with  the 
finger  at  2  or  3  moft  frequent  and  remarkable. 

Firft  when  he  feems  to  be  overwhelmed  with  the 
T-^v  lamentable  and  doleful  cries  of  the  Souls  under  the 
treafs^Mr  ^^^^^y  Crying  out  for  Vengeance  on  their  Perfecutors 
Cotton  that  dwell  upon  Earth  !  He  often  retreats,  and  pro- 
makes  in    fefteth  to  hold  no  fuch   Dodlrin  of  perfecuting  the 

this  contra-  r.     •    .  r  r  r        r   A       r  • 

verjie.  oaifits,  no  nor  or  any  tor  caule  or  Conlcience,  nor 
that  the  Magiftrate  fliould  draw  forth  his  Sword  in 
matters  of  Ke/igion. 

When  it  is  urged  that  through  this  whole  Book 
he  Perfecutes  or  Hunts  (by  name)  the  Idolater,  the 
Blafphemer,  the  Heretick,  the  Seducer,  and  that   to 

The  roar-  Death  or  Banilhment :   and  amongft  other  Expref- 

"lilftllc   ^^°"^  "^'^'■^   "-^^^  *°''  °"^  \^'^  there  be   ftones   in   the 

cntion,'pag.  ftrects,  the  Magiftrate  need  not  run  for  a  Sword  to 

the  Smiths  ftiop,  nor  to  the   Ropier  for  an  Halter  to 

punilh  Hereticks,'  6cc.]    Mr.  Cotton  retreats  into  the 

•  Bloudy  Tenent  Wajhed,  Chapter  68,  p.  1 56. 


To  the  Reader.  43 

Land  of  IJ'rael,  and  calls   up   'M.ofes  and   his   Laws 
againft  Idolaters,  Blajphemers,  Seducers,  &c. 

When  he  is  Challenged  (and  that  by  his  own  fre- 
quent confeffion  in  his  Book)  for  producing  the  Pat- 
tern of  a  National  Church  when  he  ftands  only  for  a 
Congregationall !  for  producing  that  national  church 
of  Ifrael,  fo  miraculous,  fo  typical,  as  a  Copie  or 
Samplar  for  the  Nations  and  Peoples  of  the  World 
(who  have  no  fuch  miraculous  and  Typicall  refped: 
upon  them)  Mr.  Cotton  retreats  to  IsAoral  Equity, 
that  the  Seducer  and  he  that  kills  a  Soul  fliould  die. 

When  it  is  urged  that  Chrijl  lejus  at  his  fo  long 
typed  out  coming,  abolifhed  thofe  National  Jhadowes,  J'^^ 
and  eredted  his  Spiritual  Kingdom  of  \Jrael,  appinted  luaandes 
Spiritual  Officers,   Punifliments,  &c.":^and  that  \ho{^ofthe 
Scriptures,  Tit.  3.  [10.]  againft  the  Hereticks;  and  Rev.  .^J'^-^  ^J 
2.  [14.  20.]  againft  Baalam  and  lezabel  iprowc  only  -a.  Mr.  Cot- 
fpiritual  death  and  cutting  off  from  Chrift  Jel'us  his'""/"''^^^ 
holy  land  of  life  and  peace,  his  church  &  kingdom.  ,/,^  perfe- 

Mr.  Cotton  retreats  and  confelfeth  Chrifts  King-  <^uting 
don  is  fpiritual,  not  national,  but  congregational,  and  -'""' 
that  thofe  Scriptures  hold  forth  a  Spiritual  cutting 
off,  and  he  fo  produceth  them  to  prove  the  heretick 
fo  to  be  cut  off,  alledging  that  the  queftion  was  put 
in  general  tearms,  that  he  knew  not  what  Perfecu- 
tution  fhould  be  intended,  and  that  an  unjuft  excom- 
munication is  as  fore  a  perfecution  as  an  unjuft  ban- 
ifhment.  When  he  is  urged  with  the  nature  of  the 
confciences  (even  of  all  men  to  God  or  Gods  in  their 
worlhips,  he  profeffeth  that  he  is  wronged,  &  that 
he  doth  not  hold  that  any  man  fhould  be  perfecuted 
for  his  confcience,  but  for  finning  againft^^his  con- 


44  To  the  Reader. 

fcience.  When  al  the  confciences  in  the  world  cry 
out  againft  him  for  fetting  up  the  civil  power  &  offi- 
cers, and  Courts  of  civill  lujiicc,  to  judg  of  the  con- 
viSlion  of  mens  fouls  and  confciences !  Mr.  Cotton 
retreats  to  his  laft  refuge,  and  faith  that  although 
this  be  the  duty  of  all  the  Magiftrates  in  the  world, 
yet  not  any  of  them  muft  meddle  to  punifh  in  Relig- 
ion, untill  they  be  informed  which  is  (upon  the  point) 
untill  he  is  fure  they  will  draw  their  fwords  for  his 
Confcience,  Church,  &c.  againft  all  other  as  hereti- 
cal, blafphemous." 
Monftrous  y^g  monftrous  Partiality  of  fuch  fufpending,  &c. 
as'^t'ouc'hinz^^  ^^^^S^^S  ^P  ^^'  ^^^  Magiftrates  in  the  world,  (ex- 
the  Mag-  cept  a  few  of  his  own  perjwa/ion)  and  that  from  fb 
ijlracy.  principall  and  ?)iain  a  part  of  their  Office,  and  that  fo 
many  thoufands  in  the  Nations  of  the  world  all  the 
world  over,  and  that  conjlantly  and  perpetually  all  their 
dayes.  If  it  pleafe  the  moft  jealous  and  righteous 
God  to  hide  it  (I  fay  the  monjlroufneffic  of  fuch  a  S,uf- 
penfion)  from  Mr.  Cottons  eyes,  yet  thoufand  and  ten 
thoufands  will  behold  and  wonder  at  it. 

But  (fearing  to  exceed  in  difcourie  at  [the]  dore) 
let  every  mercifull  and  compallionate  Reader  freely 
enter  in,  and  fearch  the  inmoft  Rooms  and  Clofets. 

If  thou  truly  love  the  Truth  and  Peace,  thou  art 

too  neer  of  kin  to  the  Prince  of  Peace  and  Truth  it 

felf,  long  to  efcape  the  Hunters.     If  the  fourty  two 

(laughter  moncths  of  the  Beajis  reign,  and  the  tivo  hundred  and 

of  the  Wit-  threefcore  dayes  of  the  prophefie  of  the   Witneffes  of 

"uivel  2    ^^"•*"  ^"  Sackcloth  be  expired  :  yet  I  fear  the  three 

10. [13. 5]  dayes  and  a  halfe  of  the  gvezi^d  faughter  of  the  Wit- 

"  The  Bloudy  Tenent  Wajhed,  Chaps,  xiii.  Iv. 


To  the  Reader.  45 

nejfes  is  not  over  :  Yet  fear  not  what  muft  be  fufFered, 
although  the  Devill  caft  (not  onely  fome,  but)  all 
Chrijis  Witnejfes  into  Prifon  :  yea,  although  he  mur- 
ther  and  fling  out  the  Karkajfes  of  the  Saints  to  fiame 
and  injury,  yet  the  mighty  Spirit  of  God  will  raife 
them  on  their  feet  again,  and  into  heavenly  glory, 
out  of  this  ihame  Ihall  they  afcend  in  the  light  of 
their  bloody  enemies. 

How  many  and  how  various  are  the  'Difputings, 
&c.  about  what  fhould  be  this  t/jree  dayes  and  a  halfes 
calatnity  ?  How  many  hope  this  ftorm  is  over  ?  how 
many  fear  it  is  now  a  breeding  ?  Yet  why  fhould  we 
fear  fo  fliort  a  draught  (though)  of  a  bitter  Cup,  when 
tempered    by   the    gracious    hand   of  an    Heavenly 
Father,  begun  by  fo  dear  an  Elder  Brother,  fo  fweet 
a  Saviour  ?  The  Revelations  ot   'John,  and  the  Reve- 
lations of  Gods  wonderfull  Providences,  feem  to  pro- 
claim wonderfull  and  dreadfull  Difcoveries  of  the  Son 
of  God  approaching.     And  it  is  as  fure  as  that  there 
is  a  Lord  Jejus  Chriji,  that  God  will  fubdue  all  his  ^^-Vl^ 
enemies,  that  he  will  fliortly  break  (and  make  all  \nsi,"^jj^'' 
followers  tread  on)  the  proudefl:  Necks  born  up  thhtbe  two 
day  in  the  world,  even  the  erandeft  Seigniories  of  the  i'"'^'"?^^^^ 
Turkijh  and  Popijh  Empires,  the  two  fo  mighty  oppo-  the  bloody 
fers  of  the  Son  of  God.     And  it  is  not  improbable,  T'"'^  ""'^ 
both  their  ruines  and  downfall  muft  be  from  fome  top   "l'^' 
and  pinacle  of  glorious  profperity  and  furious  outrage 
againft  their  (Antichriftian  and  Chriftian)  enemies. 

The  chiefeft  European  enemies  of  the  All  devour-  -p^^  j^^^^ 
ing  Turk  (though  all   that  bear  the   name  of  Chriji  foreji  ene- 
are  his  enemies)  are  more  efpecially  the  Pope,  the'^'^-"^ 
Emperour,  the  King  of  Spain  and  the  Venetians,  by 


46  To  the  Reader. 

whom  Chriji  Jejus  (probably)  will  dafti  that  mighty 
E?npire  into  pieces,  as  he  feems  to  have  prophelied 
of  old  by  his  fervant  Daniel:  yet  probably,  as  I  faid 
before,  this  downfall  mull  be  from  fome  more  emi- 
nent height  of  Turkijh  bloody  p7-ide  and  glory,  which 
that  blafphemous  and  bloody  Monarchy  Ihall  imme- 
diately before  attain  unto. 
The  Popes  The  foreft  enemies  of  the  Roman  Popes,  are  the 
mks.  ^"^'  iioitnejfes  ot  the  Truths  of  J  ejus,  whom  he  hath  not 
left  himfelf  without,  during  the  42  moneths  of  the 
reign  of  this  mighty  and  dreadfull  Beajt.  Againft 
thefe  blelfed  /^^//ouvrj-  of  the  Lamb  muff  (probably) 
the  rage  of  this  bloody  Beaji  rife  high  in  that  his 
great  Jlaughter  of  them  and  triumph  three  days  and 
an  half  over  them,  {Rev.  11.)  [9.  11.]  and  this  not 
long  before  his  own  eternall  downfall. 

Many  have  been  the  Interpretations  of  that  proph- 
efie,  and  fome  late  Applications  of  the  witnejfes  and 
Time  to  particular  perfons  and  Times  of  late.  But 
(with  all  due  refpedl  to  the  Apprehenjiotis  of  any 
fludious  of  the  truth  of  J  ejus)  I  conceive  the  matter 
is  of  a  more  generall  conjideration. 

For  in  all  that  world  over  that  wondred  after  the 
BeaJi,  hath  Chriji  "Jejus  railed  up  a  Getieration  or  kind 
of  Witnejfes  bearing  tejiimony  againft  him.  This  wit- 
nejfe  (more  or  lelfe)  to  the  feverall  Truths  of  yejus, 
he  hath  been  pleafed  to  maintain,  before  and  lince 
Luthers  time,  elpecially  :  The  Jinijhing  of  the  Tejii- 
mony muff  (probably)  be  generall,  not  only  in  Eng- 
land, but  in  the  reft  of  the  Protejlant  Nations ;  which 
finijhing  of  the  witJieJfe  (probably)  wil  conlift  in  the 
matters  of  the  purity  of  his  wotjhip,  and  the  Govern- 


To  the  Reader.  47 

merit  of  the  Lord  yefus  in  his  own  holy  Appoint- 
ments and  Inftitutions.  The  Jlaughter  of  thefe  wit- 
nejjes  mufl:  alfo  (probably)  be  generally  and  in  the 
three  dayes  and  half  triumph  over  them  generall: 
upon  which  follows  that  moft  glorious  and  generall 
fifing  of  the  witnejfes  unto  their  glory  promifed.  Rev. 
II.  [11.  12.] 

I  confef's  in  this  plea  for  freedoin  to  all  Confciences  Freedome 
in  tnatters  (meerly)   of   worjhip,   I   have   impartially  j^^y^j'^"';„ 
pleaded  for  th.e.  freedom  of  the  confciences  of  the  Pa- worjhip 
pifts  themfelves,  the  greateft  enemies  and  perfecutors*^"^ if^" 
(in  Europe)  of  the  Saints  and  Truths  of  fefus  :   Yet  Ipi/is  them- 
have  pleaded  for  no  more  then  is  their  ^ttc*  and  right,  fi^'^'- 
and  (what  ever  elfe  (hall  be  the  Confequent)  it  fhall  ^^     ''^' 
fland  for  a  monument  and  tefimony  againft  them,  and 
be  an  aggravation  of  their  former,  prefent,  or  future 
cruelties  againlT:  Chrif  Jefus  the  Head,  and  all  that 
uprightly  love  him,  his  true  Difciples  and  Followers. 

It  is  true,  I  have  not  fatisfaBion  in  the  clear  dif- 
covery  of  thofe  holy  Prophe/ies  &  Periods  fet  down 
and  prefixed  by  the  holy  Spirit  in  Daniel,  John,  &c. 
concerning  the  Kingdom  of  Chriji  fefus :  Yet  two 
things  I  profelfe  in  the  holy  prefence  of  God,  Angels 
and  Men. 

Firfl:,  my  humble  Defres  and  Refolution  (the  Lord 
aflifling)  to  contend  for  the  true  and  vifible  worfhip  of 
the  true  and  living  God,  according  to  the  Inflitution 
and  Appointment  of  the  laH:  will  and  Tefament  of 
Chrif  Jefus. 

2.  I  beleeve  and  profefs,  that  f'uch  perfons,  fuch 
Churches  are  got  neereft  to  Chrif  Jefus,  on  whofe 
forehead  are  written  thefe  bleffed  charad:ers  of  the 


48  To  the  Reader. 

true  Lordjefus  Chriji  ;  Firft,  content  with  a  poor  and 
low  condition  in  worldly  things.  2.  An  holy  clean- 
Jing  from  the  filthines  ot  falje  worjhips  and  worldly 
converfations.  3.  An  humble  and  conftant  endeavour 
to  attain  (in  their  Jimplicity  &  purity)  to  the  Ordi- 
nances and  appointments  of  Chriji  lejus.  4.  Are  fo  far 
from  fmiting,  killing,  and  wounding  the  Oppo/ites  of 
their  profefsion  and  worjhip,  that  they  refolve  them- 
felves  patiently  to  bear  and  carry  the  Crofs  and  Gal- 
lows ot  their  Lord  and  Majier,  and  patiently  to  fuffer 
with  him.  In  the  number  of  fuch  his  poor  fervants 
who  as  unteignedly  delire  (notwithilanding  my  plea 
againfl:  Perjecutors  and  Perfecution)  I  fay  as  unfeign- 
edly  deiire  to  fuffer  as  cheerfully  with  Chriji  lejus,  as 
glorioujly  to  reign  with  him,  defires  to  be. 

Thine  unfeigned,  though  unworthiejl 
of  all  the  Followers  o/'  J  e  s  u  s . 

Roger  Williams. 


The  Bloody  Tenent  yet  more  Bloody^ 

By    M after    Cotto7is    attempting    to    wafli 

it  with  the  Blood  of  the  Lambe. 


Examination  o/'CHAP.  I. 

Truth. 
Left  be  the  God  of  truth  and  peace 
[fweet  peace)  that  once  againe,  we 
finde  a  corner  and  a  few  hours  to 
entertaine  our  fweet  embraces  and 
dijcourfes  about  that  Bloody  Tenent 
-  ~^^  of  Perjecution  for  cauje  of  confcience. 

Peace. 

It  is  indeed  'Jehovah' s  work,  and  it  is  marvellous 
in  our  eyes,  that  'midft  this  worlds  cottibujiions,  fuch 
a  corner  and  fuch  hours  are  found. 

Truth.   Dear  friends,  the  longer  abfent,  meet  the  Truth  y 
fweeter  ;  and  have  caufe  to  fpend  each  minute  to  his-^''"''^ ''"''/- 
praife,  who  wonders  works,   and   this  not  the  leaft,  thfsZale 
that  we  two  fee  each  others  face  at  all  in  thefe  tern-  of  tears. 
peftuous  dayes  and  vale  of  tears. 
1 


50  The  bloody  Tenent  yet  more  bloody. 

2]  How  harftily  were  our  laft  conferrings  entertained 
by  fome  ?  How  were  our  felves  fufpedled,  and  traduced 
for  counterfeits  ;  and  our  pious  and  peaceable  Medita- 
tio7is,  cruelly  condemned  to  the  devouring /I'^w^'j  ?' 

Truth.  That  ever  was  our  portion,  ever  lince  the 

earthen  pots  2sq>{q  againft  their  glorious  Po//^r ;  and 

no  better  lot  we   muft   exped:,   while   the  time  doth 

laft  that  is  determined. 

Many  dear      Peace.   Mean  while  tis  yet  our  lamentation,  that  fo 

GiypUad  iTiany  of  our  darlings,  whom  we  have  tendred  as  our 

for  pcrfc-  eyes,  have  both  in  Print  and  Pulpit,  cried  out  againft 

cution:  Ok  ^^     and  amongft   the  reft,  one  of  thy  deareft  eldeft 

bow  rivht-        ,  ^  •       ,  , 

eous  is  it    children,  (too  too   worthy  to  be)  the  defender  ot  the 

with  God  Bloody  Tenent  of  Perfecution. 

'them  per-        Truth.   Our  love  ftiall  cover  his  ftiame  and  naked- 

I'ecution!  nejs;  and  our  wijdoms  pity  his  heavy  labour,  Black- 
amore-waftiings,  and  fo  great  expence  ot  precious 
time  and  Jpirit,  in  labouring  to  walh  this  fo  deeply 
bloody,  and  Blackamore-T^«^«/,  in  the  blood  ot  the 
Lamb  of  God. 

Peace.  So  parents  and  true  friends  love  and  pity 
theirs,  though  iick,  though  froward  and  diftradled ; 
and  let  our  Boivels  yearne  over  him,  who  teares  Out 
ours :  who  knows  but  once  before  he  fleep  his  laft, 
in  the  pit  of  rottennefs,  he  may  awake  and  give  glo7y 
to  the  God  of  peace  and  truth,  of  patience  and  long 
J'ujfering  ;  whofe  thoughts,  whofe  ivayes,  whofe  love, 
whole  pity  hath  no  bounds,  nor  limits,  toward  them 
whom  he  hath  loved  before  the  worlds  foundation. 

■  His  previous  work  had  been  burned,  March,  1858.     See  alfo  Neee£ifs  of  Tol- 

as  he   lays,   "  by  the   Prefbyterian   party  eration,  k^c.,  in  Trails  on  Liberty  of  Con- 

( then  prevailing. )"   Letter  to  John  Cot-  fcience,  p.    270.    Pub.   Narr.  Club,  iii : 

ton,  Jr.     Mafs.    Hijl.    Soc.    Proceedings,  xiii. 


The  bloody  Tenent  yet  more  bloody.  51 

O  let  thefe  bleffed  buds,  of  hope  and  fweet  dejires 
(dear  Truth)  put  forth  in  pious  fruits  of  renewed 
endeavors,  and  let  me  once  againe  prefer  my  fuit  for 
your  impartial  weighing  of  what  replies,  objeBions, 
pleadings,  he  hath  brought  againft  us. 

Truth.  For  the  God  of  Peace,  for  the  Prince  of 
Peace  his  fake,  yea  for  his  Jervants  fake,  for  Zions 
fake,  I  will  not  be  lilent,  and  know  (at  laft)  I  Ihall 
prevaile  to  fcatter  and  difpell  the  ftiijis  and  fogs,  that 
for  a  while  arife  to  cloud  and  choak  us. 

Peace.   Firft,  then,  what  caufe  Ihould  move  this  lb  Q"^''^  ^h 
able  a  defondant  to  leap  over  all  our  firft  addrejjes  both  Cotton 
to  the  high  Court  oi  Parliament,  and  to  every  Reader}  leaps  over 
and  what  may  be  conjediured,  why  himfelf  diredts  a'^^f^^^" 
word  to  neither  in  this  controverjie  ?  liamentand 

Truth.   I   defire  my  Rejoynder  may  be  as   full   of  ^'''''^^''• 
lo-ve  as  truth;  [3]  yet  fome  fay  Mafter  Cotton  is  wife, 
and  knows  in  what  door  the  wind  blows  of  late ;   he 
is  not  ignorant  what  fad  complaints  in  letters,  print- 
ings, conferences,  fo  many  of  Gods  people  (and  of  hisN.E.Pcr- 
own  confoience  znA  judgement  of  Independency)  ^^"^^  JuUtlTfthe 
poured  forth  againft  New  Englands  perfecuting,  &c.perfecution 
He  knows  what  Bars  New  Englands  bloody  Tenent'" "{'j'^fP'^' 

1  r-i  •  %  •      I        I  •nil'  .cialMnnce 

Z-WOl  praElice  may  put  to  his  brethrens  juft  deJires  ^na  this  Rejoyn 
Juits  for  moderation  and  toleration,  to  non-conforming  der)  by 
confciences.  fK^Z 

Vt-i-  1   •  r  •  ;■         -   1   •  jor  Bantjh- 

Tis  true,  his  confoience,  and  the  credit  ot  his  way,ingfuch  as 
compels  his  reply,  but  the  times  advife  him,  with  i&^oid not 
little  noife  as  may  be,   and  it  feems  with   no  great  ^^.,,y-^^^ 
willingnefs,   that   that  high   and  Jearching  houfo  oiand  their 
Ens-lands  Parliament  fhould  fearch  and  fcan  his  Med-^'t^-^""''' 

".  Jcore  and 

ttations.  tin  tioody 


52 


The  bloody  Tenent  yet  more  bloody. 


lajhes  to 

the  body  of 
the  Lord 
Jej'us  in 
the  fuffer- 
ingi  of  his 
faithful 
witnefs, 
Obadiah 
Holmes  at 
Boilon, 
meer/y 
about  that 
point  of 
Baptifme.' 


Peace.  Well,  if  the  name  of  God  were  truely  called 
upon  them  and  (as  his  title  intimateth)  the  great  con- 
troverfies  ot  thefe  prefent  titiies  are  herein  handled ; 
If  all  that  is  here  prefented  be  Xx\x\y  praBiJed;  and 
he  delire  to  buy  and  fell  by  one  ttieajure,  and  to  be 
no  otherwaies  vieajured  unto,  then  he  meafureth  unto 
others :  why  ihould  not  that  renowned  Court  be 
more  particularly  and  exprelly  attended  with  fo  high 
and  needful  examinations  ?  But  now  enough  of  that, 
I  long  to  fee  that  weighed,  which  is  prefented,  take 
up  thofe  holy  weights  of  thine,  which  may  faithfully 


■  November  13,  1644,3  law  had  been 
pafled  by  the  General  Court  of  MalTa- 
chuletts  in  the  following  terms  :  "  It  is 
ordered  and  agreed  that  if  any  perfon  or 
perfons  within  the  jurildiftion  (hall  either 
openly  condemne  or  oppofe  the  baptifing 
of  infants,  or  go  about  lecretly  to  feduce 
others  from  the  approbation  or  the  ufe 
thereof,  or  fhall  purpofely  depart  the 
congregation  at  the  adminillration  of  the 
ordinance,  or  fhall  deny  the  ordinance  of 
magiilracy  or  their  lawful  right  or  au- 
thority to  make  war,  or  to  punifli  the 
outward  breaches  of  the  firll  table,  and 
(hall  appear  to  the  Court  wilfully  and 
obllinately  to  continue  therein  after  due 
time  and  means  of  conviftion,  every  fuch 
perfon  or  perfons  (hall  be  lentenced  to 
banifhment."   Mafs.  Co!.  Records,  \\:  85. 

The  cafe  of  Obadiah  Holmes  had  been 
fully  made  known  in  England  by  John 
Clarke,  Williams's  colleague,  who  pub- 
lifhed  his  ///  Newes  from  New  England, 
according  to  Mr.  Savage's  notes  (3  Mafs. 
Hijl.  Coll.  viii  :  287),  May  13,  1652. 
That  work  contains  a  letter  from  Holmes 
to  Baptifts  in  London  giving  his  account 
ot    his    oftence   and   its    punilhment.     4 


Mafs.  HiJJ.  Coll.,  ii  :  45-52.  Holmes 
was  a  man  of  charafter  and  importance. 
He  was  probably  of  good  family,  as  he 
ilates  himfelf  that  three  of  the  (bns  were 
"  brought  up  at  the  univerfity  in  Ox- 
ford." Backus,  Hift.  of  Baptijls,  i  :  208. 
He  was  for  fix  or  (even  years  a  member 
of  the  Church  in  Salem,  and  in  1645 
went  to  Rehoboth.  Here  he  withdrew 
from  the  Congregational  church  and  be- 
came a  Baptirt,  and  was  prefented  to  the 
General  Court  at  Plymouth,  June  4^ 
1650,  for  "continuing  a  meeting  upon 
the  Lord's-day  from  houle  to  houfe " 
with  eight  others.  Plymouth  Records,  ii : 
162.  He  immediately  took  refuge  in 
Newport.  In  July  of  the  ne.\t  year,  he 
with  two  others,  one  of  whom  was 
Clarke,  was  fent  to  Lynn  to  vifit  an  aged 
member  of  their  church.  While  there 
on  Sunday  Clarke  preached.  The  three 
were  arreiled  and  brought  to  Bofton  for 
trial.  Holmes  was  fentenced  to  pay  a 
fine  of  thirty  pounds,  "  or  elle  to  be  well 
whipt."  He  refufed  to  pay  the  fine,  and 
in  default  fuffcred  the  alternative.  It 
was  not  lightly  done,  "  the  man  ftriking 
with  all  his  ftrength  (yea  (pitting  on  his 


The  bloody  Tenent  yet  more  bloody. 


53 


difcover  how  light  or  ponderous  each  parcel  is  in  Gods 
moft  holy  prelence.  Mafler  Cotton  iirft  complaines 
againft  the  publifhing  of  his  private  letter,  with  an 
Anjwer  thereunto  .•  he  faulteth  the  difcujfer  for  pun- 
ijhing  his  conjcience,  againft  the  difcujers  own  Tenent 
of  liberty  of  confcience,  for  breach  of  rule,  in  firft  pub- 
lifhing to  the  world  before  private  adtnonition,  and 
telling  the  Church. 

Truth.  How  juftly  may  I  begin  with  the  defenders 
own  conclufion  of  this  firft  Chapter  \  He  that  fetteth 
forth  of  his  way  in  the  firft  entrance  of  his  journey, 
no  marvel  if  he  wander  all  the  day  after.     For, 

Firft,  the  difcuffer  never  wrote  any  fuch  letter  to 
Mafter  Cotton,  as  Mafter  Cotton  fo  often  affirms,  and 
mentioneth  throughout  his  Book. 


hand  three  times  many  affirmed)  with  a 
three-coarded  whip,  giving  me  there- 
with thirty  ftroalis."  Gov.  Jenciis  tefti- 
fies  that  he  was  whipt  "  in  fuch  an  un- 
merciful manner,  that  in  many  days,  if 
not  fome  weeks,  he  could  take  no  reft 
but  as  he  lay  upon  his  knees  and  elbows, 
not  being  able  to  fuffer  any  part  of  his 
body  to  touch  the  bed  whereon  he  lay." 
Backus,////?.,!:  237.  Mr.  Palfrey  makes 
light  of  it  and  "  ventures  to  hope  that 
the  executioner  had  been  direfted  by  his 
fuperiors  to  vindicate  what  they  thought 
the  majefty  of  the  law  at  little  coft  to  the 
delinquent," becaufe  the  poor  fufferer  had 
fuch  inward  peace  that  "in  a  manner  he 
felt  it  not."   Hift.  of  N.  £.,  ii  :  353. 

The  Appendix  to  this  work  contains 
a  letter  from  Williams  to  Gov.  Endicott 
in  reference  to  this  cafe  of  perfecution. 
Cotton  had  been  a  party  to  it.  "Mr. 
Cotton  in  his  Sermon  immediately  before 


the  Court  gave  their  Sentence  affirmed, 
that  denying  Infants  Baptifm  would 
overthrow  all :  and  this  was  a  capitall 
offence  :  and  therefore  they  were  foul- 
murtherers."  ///  Neiva,  56. 

His  part  in  fo  infamous  a  tranlaftion 
provoked  Sir  Richard  Saltonftall,  who 
was  then  in  England,  to  write  to  him 
and  Mr.  Wilfon  in  remonftrance.  He 
fays  "  Thefe  rigid  wayes  have  lay'd 
you  very  lowe  in  the  hearts  of  the 
faynts."  2  Mafs.  Hift.  Coll.,  iv :  171. 
Sir  Henry  Vane  wrote  to  Winthrop 
(June  10,  1645,)  expreffing  his  appre- 
henfions  "  left  while  the  Congregational 
way  among  you  is  in  its  freedom,  and  is 
backed  with  power,  it  teach  its  oppug- 
ners  here  to  extirpate  it  and  root  it  out, 
from  its  own  principles  and  practice." 
Hutch.  Coll.,  131.  Such  intimations  may 
have  induced  the  caution  which  Wil- 
liams alleges  againft   Cotton  in  the  text. 


54  The  bloody  Tenent  yet  more  bloody. 

The  like  miftake  he  fals  into,  in  fome  other  pajfa- 
ges,  which  Ihall  be  gently  toucht  at,  and  palled  by, 
as  the  failing  of  memory. 

Peace.  It  is  often  feen,  that  fmall  matters  in  the 
firiijleps  and  [4]  entrance  of  a  bu/inejs,  prove  ominous; 
and  although  love  bids  us  lay  the  blame  on  memory :  yet 
lince  A^/7  /ine  providetitia  &  Deiis  ejl  maxitnus  in  min- 
imis, and  not  a  Sparow  nor  a  Haire  fals  without  him  ; 
methinks  fuch  a  Jlumble  in  the  threjhold  fliould  have 
one  fad  conjideration  in  Mafter  Cottons  brejl,  (o  long 
as  he  refides  in  the  chamber  of  this  difcourfe. 
The  occa-  Truth.  To  my  knowledge  there  was  no  fuch  letter 
lijhin/"ht  ^^  inter courfe  paifed  between  Mafter  Cotton  and  the 
bloody  difcufler ;  but  what  I  have  heard,  is  this  :  One  Maf- 
Tenent.  jgj-  n^ll  of  Roxbury,'  prelented  the  prifoners  Argu- 
ments againft  perfecution  to  Mafter  Cotton,  who  gave 
this  prefent  controverted  Anfiver ;  with  the  which 
Mafter  Hall  not  being  fatisfied,  he  fends  them  unto 
the  dijcujfer,  who  never  faw  the  faid  Hall,  nor  thofe 
Argutnents  in  writing  ;  (though  he  well  remember 
that  he  faw  them  in  print  fome  yeers  fince)  and  ap- 
prehending no  other,  but  that  Mafter  Cottotis  Anjhver 
was  as  publike,  as  Mafter  Cottons  profejjion  and  prac- 
tice of  the  fame  Tenent  was  and  is,  what  breach  of 
rule  can  Mafter  Cotton  fay  it  was,  to  anfwer  that  in 
thtjireets  which  Mafter  Cotton  proclaimeth  on  the 
Houfe  top  ? 

Peace.  But  grant  it  had  been  a  private  letter,  and 
the  difcourfe  and  the  opinion  private :   yet  why  doth 

■  John   Hal!,   of  Roxbury,   arrived  in  died    at    Middletown,    May   26,    1673. 

Bofton   in    1633,   and   was   probably  ad-  Cf.  Vrehct  to  Bloudy  Tenent,  Pub.  Narr. 

mitted  freeman  May  14,  1634.      He  af-  Club,  iii  :  v.-vi. 
terwards  removed    to   Connefticut,   and 


^he  bloody  Tenent  yet  more  bloody.  55 

he  charge  the  difcujfer  with  breach  of  rule,  in  not  Majter 
uiing   orderly  wayes  of  Admonition,  and  telHng  ^'^^  iJami,  the 
Church,   when   Mafter  Cotton   himfelf  in   this   Book  difiujjir 
blames  the  difculTer  for  dilblaimins;  Communion  with -^'"',f.'"    . 
their  Church,  and  they  aUb  (after  he  was  driven  by„„,^^^,v. 
banijlmient  from  civil  habitation  amongft  them)  had"'"'^- 
fent  forth  a  bull  of  excommunication   againft  him  in 
his  abfence." 

Such  praBiJe  the  Lord  Jefus  and  his  firft  Apojiles 
or  Mejfengers  never  taught,  nor  any  that  are  truely 
xhe'ir  J uccejfors  ever  will.  But  to  end  this  Chapter,  in 
the  laft  place,  why  doth  Mafter  Cotton  complaine  of 
the  lojs  of  the  liberty  of  his  conjcience,  and  of  the^tt«- 
ijhing  of  his  conjcience,  by  the  publilhing  of  his  letter  ; 
aggravating  it,  becaul'e  the  difcujfer  pleads  for  liberty 
oi  conscience}  Is  he  indeed  on  the  Lord  Tefus  mind  .'"^/^" 
for  the  fparing  mens  bodies,  and  prefent  life,  for  their /;«///>. 
Jouls  and  eternal  lives  fake  ?  Doth  he  indeed  plead 
for  liberty  oj^ conjcience}  Let  the  following  difcourfe, 
and  this  prefent  pajfage  manifeft  how  tender  he  is  of 
his  own  conjcience,  and  of  the  liberty  of  it;  But  how 
cenfo-  [5]  rious  and  fenfelefs  of  the  pangs  and  agonies 
of  other  mens  conjcience  and  Jpirits,  and  forrows  P 
As  if  his  alone  were  the  Apple  of  his  eye,  but  Theirs 
like  the  brawny  hoofs  of  the  roaring  Bulls  of  Bajhan. 

Peace.   Complaines  Maft.er  Cotton  oi perfecution  for 
fuch  dealing  againft  him  ?   I  never  heard  that  difput- 

'  Hugh  Peters  writes   in   the  name  of  reafons    thereof.     Roger    Williams    and 

the  church   in   Salem   to   the  church   in  his  wife,  &c.     Thefe  wholly  refufed  to 

Dorchefter,  under  date  "  I  ft  5th  mo.  39.  hea'r  the  church,   denying  it,  and  all  the 

We  thought  it  our  bounden  duty  to  ac-  churches  in  the  Bay,  to  be  true  churches, 

quaint  you  with  the  names  of  fuch  per-  and  (except   two)   are  all   re-baptized." 

fons  as  have  had  the  great  cenfure  pafled  Knowles,  Life,  176. 
upon  them  in  this  our  church,  with  the 


56  The  bloody  Tenent  yet  more  bloody. 

Mafter      {fjg^  dtfcourftng  and  examining  mens   Tenents  or  Doc- 

pkininllf^^"^^^  by  the   word  of  Goi^,    was   (in    Tpro^ptv  Engl ijh 

being  per-  acceptation  of  the  wordj  perjecution   for   conjcience'. 

'^h"'J'^-  ^r.  ^^^^  ^^'^  ^^  been  for  New  England,  that  no  fervant  of 

ffr.  God,  nor  ivitnefs  of  Chriji  'J ejus,  could  juilly  take  up 

no   other  complaint  againft  New  England  for  other 

kinds  oi  perjecution  :  furely  the  voice  of  ChriJI  J  ejus 

to  Paul;  Saul,  Saul,  why  perjecutejl  thou  me'?  was 

for  another  kind  oi perfecutiofi. 

Truth.  Deare  Peace,  if  the  Bijhops  of  Old  England 
or  new  had  never  Ifirred  up  the  Ci'vil  Magijlrate  to 
any  other  fupprelfing  of  mens  confciences,  nor  no  other 
perfecuting,  then  dij'cujftng,  difputing  &c.  they  Oiould 
never  have  needed  to  have  been  charged  fo  pubHkely 
in  the  face  of  the  world,  with  the  bloody  Tenent  of 
perfecution  for  caufe  of  confcience. 


I 


Examination  of  CHAP.  II. 

Peace. 
N  this  Chapter  Mafter  Cotton  much  complaines, 
that  he  is  charged  in  the  Title  to  maintaine  perfe- 
cution for  cauj'e  of  conjcience,  and  profeffeth,  That  he 
would  have  none  be  punifhed  for  confcience,  unlefs  his 
errour  be  fundamental,  or  feditioujly ;  or  turbulenly  pro- 
moted, and  that  after  due  conviSlion  of  confcience,  and 
that  it  may  appear  he  is  not  punillied  tor  his  con- 
jcience, but  for  iinning  againft  his  conjcietice. 

Truth.  Perjecution  for  conjcience,  is  in  plaine  Eng- 
timin'  ^{/^»  hunting  for  confcience ;  and  Mafter  Cotton  being 
plaint  Eng-z  fon  of  wine  (as  the  fews  fpeak  in  their  Proverb)  is 


The  bloody  Tenent  yet  more  bloody.  57 

loth  to  be  counted  a  fon  of  vinegar,  and   therefore  ^'/ "  '^«""- 
would  avoid  the  word  perfecuting  or  hunting  (as  fome-  '"^' 
thing  too  wilde  and  fierce  an  exprejjion,  more  futable 
to  the  bloody  fons   of  vinegar  and  gall  the  Roman 
Etnperors,  Popes  and  Bijhops)  and  he  much  defires  to  j^^ajier 
have  the  word  perfe-  [6]  cuting  changed  for  the  word  Cottons 
punifiing,  a  tearm  more  proper  to  true  Jujiice.  '^"^'^  ■'"' 

But  is  not  this  the  guife  and  profejjion  of  all   th-iX. hardly' di- 
ewer  perjecuted  ov  hunted  men  for  their  Religion  and.fC/^' '»  ^^ 
confcience  ?  are  not  all  hijlories  and  experiences  full  ^^"Jr  but'a 
the  pathetical  fpeeches  oi  perfecutors  to  this  purpofe  } punijher. 
You  will  fay  you  are  perfecuted  for  your  confcience, 
you  plead  confcience;  Thou  art  a  heretick  the  ^^w7 
hath   deceived   thee,   thy  confcience  is   deluded,   (&fr. 
And 

2.  Whether  fuch  punijhing  as  Mafter  Cotton  affign- 
eth  to  that  threefold  degree  of  heretical  wickednefs, 
chap.  5.  to  wit.  To  hold  2^  fundamental  error.  To  per- 
fjl  therein  after  conviBion,  and  laftly,  Tofeduce  others 
thereunto,  Or  thefe  five  fummed  up  {page  186  of  his 
book.)  fubverters  of  the  Chrijlian  Faith,  perfjlers 
therein  after  conviBion,  blafphemers,  idolaters,  feducers; 
I  fay,  fuch  a  punifhing  which  he  affirmes  to  be  death 
znd  killing  will  not  amount  to  make  up  a  perfecution 
for  caufe  of  confcience  let  the  Spanifh  Inquiftions  be 
an  inftance,  who  when  they  torture  and  rack,  and 
kill  and  burn  for  fuch  crimes,  yet  varnifli  they  and 
guild  all  over  with  the  painted  Title  of  Gods  Glory, 
holy  zeal,  ju{\:  puni/ljment  of  hereticks,  blafphemers,  &c. 

Peace.   But  Mafter  Cotton  blameth,  that  he  ftiould 
be  charged  with  the  DoBrine  oi perfecution  by  confe- 
quence. 
8 


58  The  bloody  Tenent  yet  more  bloody. 

Truth.  Let  his  whole  book,  and  the  profecuting  of 
this  controverjie  he.  judge,  whether  it  be  only  drawn 
from  conjequences,  and  not  exprefs  Tearms.  And  for 
the  wafhing  of  this  bloody  Tenetit  in  the  blood  of  the 
Lambe,  Time  hath  and  will  difcover  that  fuch  a  Black- 
amore  cannot  be  walhed  in  the  blood  of  Chrijt  him- 
felf,  without  Repe7itance ;  for  they  that  waflied  their 
robes  in  the  blood  oi  the  Lamb  (Revelations  the  7. 
[14.])  were  Xxwe  penitents :  untill  therefore  that  per- 
Jecutors  repent  ot  this  bloody  DoBrine  and  pra&ice, 
they  muft  hear  (as  the  men  of  Judah  did)  the  prophet 
IJ'aiahs  thunder,  lia.  i.  [15.  16.]  Your  hands  are 
defiled  with  blood;  wajh  you,  make  you  clean,  6cc. 


7]  Examination  o/'  CHAP.  III. 

Peace. 

BUt  what  knot  in  a  Bulrujh  is  that,  which  Mafter 
Cotton  obferves  the  dijcujfer  findes  in  his  hrfl:  dif- 
tinBion  oi  per  J  e  cut  ion  for  caufe  oi  conj'cience  ? 

Truth.  For  the  matter  upon  the  point,  they  both 
agree,  as  Mafter  Cotto7i  hath  penned  himfelf,  that 
perfecution  for  caufe  of  confcience,  is  not  onely  when 
a  man  is  punifhed  for  profefsing  fuch  DoBrines  and 
Worjhips,  as  he  believes  to  be  of  God,  but  alfo  when 
he  is  puniflied  for  renouncing  fuch  DoBrine,  and  not 
pradliling  fuch  Worjhips,  which  he  believes  are  not 
ot  God,  &c. 

All  the  difference  is  this,  that  the  dijcuffer  faith, 
This  (hould  have  been  exprelfed  in  the  diJlinBion ; 
Mafter  Cottoti  faith,  it  was  implied,  and  therefore  the 


The  bloody  Tenent  yet  more  bloody.  59 

obferving  of  the  not  expreffing  of  it,  was  but  a  knot 
in  a  Bulrujl:). 

Peace.  Tis  wofully  true,  that  the  peace  of  the  Saints, 
and  the  peace  of  the  world,  hath  been  lamentably, 
broake  and  diftradted,   in  punijhing  or  perfecuting  of 
men,    but    efpecially  the    Saints,    upon    both    thefe 
grounds;  but  yet  the  records  of  time  and   experienced"''^  '^^^'l' 
will  tell  us,  that  lince  the  Apojlajie  from  the  truth  of  J/'/l'J^. 
yefiis,  the  riling  ot  Aiitichrijl,  and  the  fetting  up  oi fecuted for 
many  ^t?it&- Re  Unions,  the  foreft  and  frequenteft  pim- "."' ^'^'l'^' 

.    ■'  .     "       ^  .  ^  ■'  irt!  to  State 

ijhing  or  hunting  of  the  children  of  God  hath  been  taorjhips. 
(as  in   the  cafe  of  Nebuchadnezzar s  Image)  for   not 
bowing  ^ow«  to  the  State-Images,  tor  not  coming  to 
Church,  for  not  obeying  the  Laws,  for  withftanding 
the  Kijigs,  or  ^leens,  or  Parliaments  proceedings. 

Truth.  Your  obfervation  is  mod  J'erious  ^ndjeajbn- 
able,  and  your  complaint  as  /rwf  as  lamentable :  for 
fince  all  States  and  Governments  of  the  world  (which 
lies  in  wickednefs)  fet  up  their  5/^?/^  or  Commonweal- 
Religions,  Nebuchadnezzar s  golden  Images  and  yero- 
boatns  golden  Calves  (the  types  ot  the  State-Worjhips 
of  after  Ages)  whereby  others  are  made  to  fin  and 
bow  down  to  their  feeming  glorious  worfhips ;  and 
fince  the  dijfenters,  refufers,  non-conformers,  non-cove- 
nanters (the  witnejfes  of  God  againft:  fuch  abomina- 
tions) are  but  few  ;  and  what  pojitive  worjhip  they 
8]  hold  or  prad:ice  (commonly)  is  mofi:  retired,  and 
flying  into  private  corners,  by  reafon  of  the  violence 
of  ihe.  perfecution  ;  they  are  hence,  Ibonefi:  in  all  places 
of  their  abode,  and  more  Jpeedily  and  immediately 
called  for  and  fought  out,  in  the  feveral  Parijh-towns 
where  they  live  to  bow   down  to  the  common- Image, 


6o  The  bloody  Tenent  yet  more  bloody. 

the  beajlly  and  Calvtjh  inventions  of  the  leroboams  of 
this  perirtiing  ivorld;  and  for  refufing  io  J'ubfcribe,  to 
conforme,  to  come  to  Church,  to  do  as  their  neighbours, 
for  being  wifer  then  their  Teachers,  their  Fathers, 
their  Magijlrates,  the  Country,  the  Parliament,  the 
Kingdome  (and  fometimes  the  whole  world,  in  their 
Oecumenical,  or  worldly  Councels)  they  are  thus  pun- 
ifhed  and  hunted  for  their  confcience,  for  GWj-,  for 
yejus  fake ;  which  is  a  point  Mailer  Cotton  will  fay 
(if  the  i^/W  of  his  dear  Redeemer  fpilt  in  the  blood  of 
his  fervants,  kindly  aifedl  himj  of  greater  weight  then 
knots  in  bulruj]:>es. 


I 


Examination  of  CHAP.   IV. 

N  the  fecond  diJiinSlion  (to  wit,  of  fundaf?ientals, 
without  right  belief  whereof,  a  man  cannot  be 
faved)  Mafter  Cotton  upon  the  point  confelfeth  it  was 
a  jufl  reproof,  and  faith,  that  he  meant  only  of  the 
firft  fort  oi  foundations,  that  concern  fahation,  and 
not  of  thofe  that  concerne  the  foundation  of  the 
Church,  and  Chrijlian  Religion. 

Truth.  It  is  ftrange  that  Mafter  Cotton  Ihould  fo 
Aft.2.[i.]£liftingui(h  oi  foundations,  when  the  holy  Scripture 
\  rii  T'  attributes yiz/i'<7//o7i  to  thofe  foundations  of  the  Church, 
and  the  order  of  it :  The  Lord  added  to  the  Church 
fuch  as  fliould  be  faved,  and  the  like  figure  where- 
unto  Bapt if »ie  now  faveth  us;  and  concerning  the 
refurreSlion  that  we  are  faved  by  hope,  Rom.  8.  [24.] 


The  bloody  Tenent  yet  more  bloody.  6 1 

Befides,  are  not  thofe  firft  foundations,  which  he 
faith  concevne  Jalvation,  foundations  alfo  of  the  ChriJ- 
tion  Religion  ?  If  not  of  the  Chrijlian,  then  I  demand 
of  what  Religion  are  th.ey  foundations  ? 

Peace.  It  cannot  therefore  be  denyed,  but  that  his 
diflinSlion  oi fundamentals,  was  moft  dangerous,  tend- 
ing direftly  to  con-  [9]  demne  i\\Q  generation  of  the 
righteous,  who  have  been  generally  for  many  genera- 
tions ignorant  of  the  Chrijlian  way  of  worjhip.  But 
what  fay  you  to  this  reply,  touching  how  far  the  New 
Englijl:)  (implicite)  Parijhes  compare  and  partake 
with  thofe  of  old  ? 

Truth.  How  far  thofe  Churches  cannot  be  cleered 
from  not  comming  out  from  the  Parifh-ivorjhip,  from 
being  themfelves  (implicitely)  Parijh -Churches  (not- 
withllanding  their  Fig-leaves,  &c.)  and  from  being 
perfecutors  of  fuch  as  endeavour  to  cover  their  naked- 
nefs  with  better  clothing,  will  appear,  with  Chrills 
affiftance,  in  the  exatnination  of  his  reply  to  the  An- 
fwer  of  his  Letter. "^ 


Examination  of  CHAP.  V. 

Peace. 

THe  difcourfe  of  this  chapter  is  larger  and  more 
controverfal,  and  therefore  [dear  Truth)  requires 
your  moAferious  and  deeper  examination  of  it.  Maf- 
ter  Cotton  here  diftinguilheth  worjhip  into  true  and 
falfe,  and  infers,  that  if  true  worjhip,  fellowjhip  with 

'  This    "  examination,"    which    was     p.   40  fufra,  was  probably  never   pub- 
promifed  in  the  addrefs  to   the   Reader,     lilhed. 


62  The  bloody  Tenent  yet  more  bloody. 

God  is  held  ;  but  \i  falfe,  fellowflnp  with  God  is  loft. 
And  whereas  he  was  thereupon  minded  by  the  dif- 
cujj'er  to  have  lived  in  a  falfe  Minijhry  in  England, 
and  to  have  pradtifed  the  falfe  worjhip  of  the  Cotti- 
tnon  Prayer,  he  labours  to  clear  both,  and  in  particu- 
lar he  faith,  It  is  not  truly  faid,  that  the  Spirit  oi  God 
maketh  the  Minijlery  one  of  the  foundations  of  the 
Chrijlian  religion,  (Heh.  6.  [1.2.])  For  it  is  (faith  he) 
only  a  foundation  of  Chrijlian  order,  not  of  faith  or 
religion  :  and  he  adds,  The  Apojlle  puts  an  exprefs  dif- 
ference hetwetn  faith  and  order,  Col.  2.  5.  \Vhat  can 
be  faid  thereunto  ? 

Truth.  I.  Alas,  what  buildings  can  weak  fouls 
expedl  from  fuch  Mafter-builders,  when  Mafter  Cot- 
ton is  fo  confounded  about  the  very  foundations  ?  In 
the  former  Chapter,  he  diftinguilheth  between  foun- 
dations that  concern  J'alvation,  and  thofe  that  concern 
the  the  Church  and  Chrijlian  religion :  here  he  dif- 
tinguirtieth  between  thofe  of  Chriftian  order,  and 
thofe  oi  Faith,  or  Chrijlian  religion.  In  the  former, 
he  oppofeth  faith  againft  religion  and  |  10]  order  ;  here 
he  oppofeth  faith  and  religion  to  order.  Grant  his 
memory  (in  fo  Ihort  a  turn)  failed  him,  yet  doubtlefs 
his  mijlakes  about  the  foundation  of  Chrijlian  religion, 
are  moft  grofs  and  inexcufable. 

Truth.  2.  I  finde  no  fuch  diJlinElion  in  the  Tejla- 
ment  of  Chrijl  fejus,  between  the  Chrijlian  order,  and 
the  Chrijlian  religion ;  as  if  the  order  of  the  Church 
of  God  (I  might  fay,  the  Church  it  felf,  and  the  Min- 
ijlery of  it)  were  no  part  of  the  Chrijlian  religion. 

It  is  true,  Colojf.  2.  [5.  ]  fpeaks  oi  faith  and  order,  but 
yet  denies  not  the  Chrijlian  Church,  and  the  order  of 


The  bloody  Tenent  yet  more  bloody.  63 

it,  to  be  any  part  of  the  Chrijiian  religion.  It  is  true, 
that  fometimes  faith  implies  the  particular  grace  of 
believing,  and  yet  fometimes  it  is  put  for  the  whole 
Chrijiian  religion  (as  Jude  i[3].  contend  for  the.  faith 
once  delivered)  fo  that  if  Mafter  Cotton  confefTeth 
the  Minijiery  of  the  Word  [Heb.  6.)  to  be  2.  founda- 
tion of  Chrijiian  or  Church-order,  he  cannot  deny  it 
to  be  a  foundation  of  the  Chrijiian  religion  or  worjljip 
reduced  to  thofe  two,  of  Faith  and  Order. 

Peace.  What  anfwer  you  to  his  faying,  It  is  not  a 
true  and  zjafefpeech,  to  call  thefellotvjhip  and  blejf- 
ing  of  God  vouchfafed  to  corrupt  Churches  or  Min- 
ijlers,  or  minijlrations  unpromifed,  or  beyond  a  word 
oi proinije,  oi  God?  Againft  which  he  alleadgeth  [ler. 
I  3. [33.  8.])  That  GW  will  be  merciful  tQ  his  peoples 
iniquities,  and  2  Chron.  30.  [19.]  Gods  mercy  to  every 
one  that  prepareth  his  heart,  &c.  although  he  be  not 
cleanfed  after  the  preparation,  &c. 

Truth.  The  promifes  hold  forth  no  blejjing  or  fel- 
lowjhip  ot  God  to  Jalfe  ivorjhips ;  againft  which  all 
the  holy  Scripture  denounceth  curjings,  both  in  the 
old  and  new  Tejlametit ;  nor  in  particular  doth  that 
of  lereniy  promife  ^ny  pardon  of  fin,  but  to  the  repent- 
ant, though  moft  true  alfo  is  that  diJlinBion  of  par- 
ticular repentance  for  known  fins,  and  general  for  fins 
unknown.  Such  was  the  fin  (it  may  be)  of  the 
Ifraelites,  2  Chron.  30.  in  their  want  of  fuch  their 
legal  cleanfing. 

But  I  add,  how  can  that  one  ad:  of  covering  or 
conniving  at  ceremoniall  uncleannefs  (about  a  true 
ivorjhip)  be  brought  to  prove  a  promife  of  Gods  blefi"- 
ing  and  fellowfhip,  to  a  conftant  courfe  of  2.falfe  and 


64  The  bloody  Tenent  yet  more  bloody. 

invented  way  of  prayer  by  the  Latine  or  Englifh 
Majfe-book,  as  fome  have  rightly  called  it  ? 
11]  Peace.  Concerning  Ordination,  Mafter  Cotton 
faith,  that  it  is  no  ejfential  part  of  a  call  to  the  Min- 
ijlery ;  no  more  then  Coronation  is  ejfential  to  the 
Office  of  a  King :  And  'Jehojhua  the  high  priejl  did 
not  \oie  fellowjhip  with  God,  though  he  was  clothed 
with7i!y//6y  garments,  Zech.  t^.  [3.  5.] 

Truth.  I  anfwer,  Ordination  or  laying  on  of  hands, 

comprizeth  the  whole  Af//////^r^,  Heb.  6.  [2]  wherein  if 

EleSlion  or  Ordination  be  falfe,   I   fee   not  how   the 

Mini/h'ry  is  true,  any  more  then  a  marriage  can   be 

true,  where  either  confent  ox  folevmity  by  a  true  power 

is  wanting  :   or  a  King  rightly  inlHtuted  in  his  Kingly 

office,   when  either  election  or  coronation  is  given  or 

made  by  a  falfe  power. 

Ordination      2.   But  further,  Ordinatioti  is  not  well   reprefented 

Miniji'ry    ^Y  ^  Kings  coronation  (to  fay  nothing  ot  the   ilateli- 

undfilyom- n^k  of  the  fimile)  for  a  King  may  adminifter  hy  J uc- 

pared  to    ccllive  cleSlion  and  confent  (in  fome  States)  before  coro- 

the  corona-    •■"  .  •       •     1         1-  \  \-\        ,1  1 

tien  of  nation,  and  coronation  is  but  ror  publikeyw^t'  and  cere- 
Kings,  mony ;  but  a  Minijler  cannot  adminifter  before  ordi- 
nation (no  more  then  a  husband  enjoy  hhfpouje  before 
marriage)  which  is  the  puting  of  him  into,  and  the 
inverting  of  him  with  his  Authority,  as  we  fee  both 
in  the  priejis  of  the  law,  and  the  Minijlers  of  the 
Gojpel. 

Concerning  Jehojhua  his  garments ;  This  kind  of 
confejjion  is  not  after  the  patterne  of  Ezra,  Nehemiah, 
David,  Daniel,  6cc.  but  with  mincing  and  excufing. 
Moreover,  in  this  place  of  Zechary,  God  only  com- 
forts his  people  with  the  promife  of  better  times,  and 


The  bloody  Tenent  yet  more  bloody.  65 

more  new  and  coftly  garments  :  for  the  High  prieji 
now  returning  from  captivity,  his  garments  were 
torne,  foule  and  filthy. 

Laftly,  Thefe  were  the  garments  of  the  Lords  ap- 
pointing, though  in  a  poor  and  afflicfled  condition  : 
what  is  this  to  ■s.  fools  cap  or  coate  (the  cap  or  furplice) 
what  is  this  to  the  office  of  leroboams  priejis,  which 
never  were  of  God,  though  happily  fome  of  them 
might  rtudioully  give  themfelves  to  attaine  and  teach 
the  knowledge  of  God,  and  might  (in  a  kind)  feparate 
from  the  falfe,  2  Chron.  1  3.  [9.]  and  fome  good  thing, 
might  be  found  in  fome,  as  in  leroboams  child,  and 
happily  many  others  as  in  thefe  our  times  ? 

Peace.   Concerning  common  prayer,  he  pleades  the  ^"J^^^ 
time  of  their  ignorance  ;   as  alfo  that  the  high  places pi^^ds  for 
were  removed,  2  Chron.  [12]  14.  [5.]  and  knows  not  ot  Common 
any  fuch  faithful  admonition  as  was  mentioned.  prayer. 

Truth.  God  winketh  at  fome  ignorance,  but  is  not 
blind  to  pafs  by  all :  The  high  places  were  an  high 
fin,  and  in  Gods  time  difcovered,  repented  of,  and 
removed ;  but  ever  by  God  difclaimed,  (Sfr.  And 
although  the  dijcujfer  acknowledgeth  himfelf  unwor- 
thy to  fpeak  for  God  to  Mafi:er  Cotton  or  any,  yet 
poffibly  Mafter  Cotton  may  call  to  minde,  that  the 
dijcujjer  (riding  with  himfelf  and  one  other  of  pre- 
cious memorie  (Mafter  Hooker)  to  and  from  Sem- 
pringham)  prefented  his  Arguments  from  Scripture, 
why  he  durft  not  joyn  with  them  in  their  ufe  of 
Common  prayer ;  and  all  the  Anfwer  that  yet  can  be 
remembred  the  dijcujfer  received  from  Mafter  Cot- 
ton, was,  that  he  feledted  the  good  and  beft  prayers 
in  his  ufe  of  that  Book,  as  the  Author  of  the  Councel 


66 


The  bloody  Tenent  yet  more  bloody. 


Examina- 
tion of 
Num.  6. 

20. 


Aas  6. 
[4-] 


of  Trent  was  ufed  to  do,  in  his  ufing  of  the  Majfe- 
book: 

Peace.  Yea  but  further  (faith  Mafter  Cotton)  Num- 
bers 2o.  [i-i  i.|  Mofes  ufed  an  unwarrantable  way  of 
prophej'ying,  and  yet  God  gave  water ;  therefore  fet 
formes  o( prayer  may  bring  a  bleffing  down. 

Truth.  Mofes  his  calling  was  true  in  a  true  Church; 
his  failing  was  in  point  oi pajjion  and  unbeliefe.  What 
is  this  to  the  Common  prayer,  where  all  were  Idols, 
both  the  fociety  or  communion ;  in  which  the  priejl 
himl'elf,  and  the  ivorjhip  were  but  inventions  ?  &c. 

Peace.  But,  faith  he,  Comtuon  prayer  is  not  fuch  a 
fundament  all  err  our. 

Truth.  The  word  and  prayer  are  thofe  two  great 
fervices  of  God,  which  even  the  Apojlles  themfelves 
gave  themfelves  unto  :  x'\nd  if  Mailer  Cotton  intend 
not  that  his  Argument  fliall  ftand  good  again fl:  Mafter 
Ball,'  to  prove  the  talfeneis  ot  i'uch  a  maine  tvorlhip 
of  Ge^,  let  him  ihew  what  that  li-orfhip  oi  God  is, 
which  he  intendeth,  when  he  fo  dillinguillieth  of 
{omejalj'e  ivorjhip  wherein  felloivjhip  with  God  is  loft. 

Peace.  To  end  this  Chapter,  Mafter  Cotton,  to  clear 


•  Sempringham  is  a  fmall  pariih  in 
Lincolnfhire,  about  eighteen  miles  trom 
Bofton  where  Cotton  was  reftor.  Hooker 
was  minirter  at  Chelmsford  from  1626 
to  1630.  Whence  they  rode  "to  and 
from  Sempringham  "  is  nowhere  indica- 
ted, or  we  might  have  ibme  clue  to  Wil- 
liams's own  refidence  at  that  time.  The 
liberality  of  Father  Paul  Sarpi,  the  hillo- 
rian  of  the  Council  of  Trent,  is  familiar 
to  all  who  know  his  hiftory.  See  Rev. 
James  Martineau's  article  on  his  life  and 
his    biographies,      iVeftminJier    Review, 


.April,  1838.     Cf.  Pub.  Narr.  Club,  iii : 
69. 

=  Rev.  John  Ball,  of  Brafenofe  Col- 
lege, Oxford,  publifhed  in  1640  a  de- 
fence of  fet  forms  of  Praver.  To  this 
Cotton  publifhed  a  replv  entitled  "  ,4. 
Modert  and  Cleare  Anfwer  to  Mr.  Balls 
Difcourle  of  Set  formes  of  Praver,  &c. 
Written  bv  the  Reverend  and  Learned 
John  Cotton  B.  D.  and  Teacher  of  the 
Church  of  Chriil  at  Bollon  in  New  Eng- 
land. London,  1642."  Ct.  Pub.  Karr. 
Club,  i:  324;  ii  :   38,    162. 


T^he  bloody  Tenent  yet  more  bloody.  67 

himfelf  from  partiality,  and  that  he  never  ufeth  to 
meafure  that  to  any,  which  he  would  not  have  meaf- 
ured  to  himfelt.  He  propofeth  a  threefold  wickednefs, 
which  he  faith  God  never  left  him  to  fall  into. 
13]  Firll,  h.ny  fundamental  errour.  Secondly,  per- 
lifting  therein  after  admonition  and  conviBion.  Thirdly, 
/educing  of  others.  And  laftly,  he  protelfeth,  that  if 
he  (hould  fo  fall,  it  were  better  for  him  to  be  cut  off 
by  death  or  banijhment,  then  th^ejiocke  of  Chrijl  to  be 
f educed  by  his  heretical  wickednels. 

Truth.   I  here  firft  obferve  (as  alfo  in  other  places)  ^^7^ 
Mafter   Cottons  acknowledgement  and  profej/ion  oi^^l"/°'' 
what  a  man  may  be  punifhed  for  :    to  wit,  a  funda-  Mafter- 
mental  errour,  perjijling  in  it,  zndi  J  educing  others  ;  all  ^"'j""  ^ 
which  are  Jpiritual  matters,  of  religion  and  'worJhip,perjuution 
for  which  he  decrees  from  the  Magijlrate,  death  or 
banijhment ;  and  yet  elfewhere  in  many  other  palfa- 
ges,  he  protelTeth  againft  all  perjecution  for  conjcience. 

Secondly,  If  Mafter  Cotton  (hould  fo  fall,  and  be 
fo  dealt  withall  by  the  civil Jiate, 

Firft,  would  not  Mafter  Cotton  confcientioully  be 
perfwaded  of  the  Truth  of  what  he  held,  though 
accounted  by  others  fundatnental  error,  objlinacy, 
herejie  ?  &c. 

Secondly,  Will  Mafter  Cotton  think  that  death  or 
banijhment  would  be  wholefome  and  Chrijlian  meanes 
and  remedies  to  change  and  heal  his  conjcience.  ? 

Thirdly,  He  (to  prevent  the  infeBion  of  others) 
granting  the  civil  Magijlrate  muft  punifli  him  with 
death  or  banijloment,  doth  he  not  make  the  Magijlrate, 
yea  the  Civil  ^tate  (what  State  foever  he  live  in)  the 
Judge  of  his  conjcience  and  errors  '? 


68  The  bloody  Tenent  yet  more  bloody. 

Fourthly,  Confeffing  it  now,  that  to  worfliip  God 
with  a  Common  prayer,  was  his  fin,  and  yet  it  was  his 
confcience,  that  he  might  lb  do :  If  the  Magijirate 
had  judged  it  to  be  -a.  fundamental  error,  he  grants  he 
might  then  have  put  him  to  death  or  banijhfnent,  if 
perfifting,  &c.  though  yet  he  hath  a  provifo,  and  a 
retreat  againft  this  ajfault,  profefiing,  that  if  the  Mag- 
illrate  be  not  rightly  informed,  he  muft  ftay  his  pro- 
ceedings :   of  which  afterward. 

Peace.  What  is  this,  but,  in  plaine  Rnglijlo,  to  pro- 
fefs  that  all  the  Magijlrates  and  Civil  powers,  through- 
out the  whole  world,  although  they  have  command 
and  power  from  Chrijl  'Jefus,  to  judge  in  matters  of 
confcience,  religion,  and  worjhip,  and  live  in  daily  fin, 
that  they  do  not  cut  off  the  heretick,  blafphemer, 
feducer,  &c.  yet  except  they  be  of  Mafi:er  Cottons 
minde  and  confcience,  to  [14J  account  and  judge  to 
be,  they  vaw^fufpend  their  duty  and  office  in  this  cafe, 
until  they  be  better  informed,  that  is,  untill  they  be 
of  his  mind  ? 


Exa?nination  of  CHAP.  VI. 

Peace. 

BUt  to  proceed  to  the  fixth  Chapter,  in  which  is 
handled  that  which  more  efpecially  concerns  my 
felf  It  is  too  lamentably  known,  how  the  furious 
troopes  of  perfecutors  in  all  States,  Cities,  Towns,  &c. 
have  ever  marched  under  my  name,  the  white  colours 
oi  peace,  civil  peace,  publike  peace. 


The  bloody  Tenent  yet  more  bloody.  69 

Truth.  Yet  Mafter  Cotton  confeffeth,  that  the  Cities 
peace  is  an  humane  an  civil  peace,  as  was  further 
explained  in  many  injlances  from  Babylon,  Ephefus, 
Smyrna,  &c.  againft  which  Mafter  Cotton  excepts  not. 

Peace.  The  difference  or  controverlie  in  this  Chap- 
ter lies  in  two  things.  Firft,  In  the  /imilitudes  ufed 
from  compafiies  and  Jocieties,  voluntarily  entering  into 
combinations,  which  are  diftinft  from  the  City. 

2.  In  the  nature  of  the  Church,  which  he  main- 
taines  to  be  a/bciety,  whofe  order  the  City  is  bound 
to  preferve,  as  well  as  any  of  their  civil  orders  or 
focieties. 

Truth.  To  begin  with  the  firft,  Mafter  Cotton 
"  replies,  "  That  although  inch  focieties  be  not  of  the 
"  ejfence  of  the  City,  yet  they  are  of  the  integral  and 
"  confervant  caufes  of  the  City,  and  lb  the  dijlurbance 
"  of  any  of  thofe  orders  or  focieties  in  the  City,  dif- 
"  turbes  the  City  it  felf 

But  I  anfwer,  The  fmilitude  was  ufed  more  efpe-  thrifts 
cially  from   a   colledge  of  Phyjitians,  or   a  fociety  oi ^ffl^ 
Merchants,  Turkifj, Eaji-Endies, &c. and coniec^ntniXy gi^thfreJ 
any  other  of  that   kinde,  voluntarily  combining  ^q."'"! diffoh- 

«  -         1        ,  ....  -  ,  .^  cd  Without 

gether  tor  the  better  inriching  of  themfelves  in  \)c\.&  dijUrbance 
improvement  of  ihcu  faculties  for  publike  good  (at?'^''""'^ 
leaft  fo  pretended.)      It  was  never  intended,  that  if  ""^^' 
fuch  necelfary  Trades,   Callings,  &c.  as  he  mention- 
eth,  be  dilTolved  and  ruined,  that  there  would  be  no 
difturbance  of  the  peace  of  the  City  :   But  that  if  fuch 
or  fuch  a  way  and  order  of  men  of  thofe  faculties  I 
mentioned,  [15]  voluntarily  combine,  and  voluntarily 
alfo  dijfohe ;  yet  all  this  may  may  be,  without  any 
breach  of  civil  and  publike  peace. 


7©  T^he  bloody  Tenent  yet  more  bloody. 

Peace.  If  fo,  much  more  the  church  of  Chrijl, 
which  is  a  fpiritual  fociety  voluntarily  uniting,  may 
dilTolve ;  I  fay,  much  more,  without  the  breach  of 
the  peace  of  the  city,  which  is  of  a  civil  and  humane 
nature,  as  is  confelfed,  and  was  urged  in  the  inftances 
of  Ephejus,  &CC. 

Truth.  2.  VVe  are  wont  when  we  fpeak  of  keep- 
ing or  breaking  the  Peace,  to  fpeak  of  IVords  or 
ABions  of  Violence,  Sedition,  Uproare,  Sec.  for,  ABions 
of  the  Cafes,  Pleas,  and  Traverfes  may  be,  and  yet 
no  peace  broken,  when  men  fubmit  to  the  Rule  of 
State,  for  the  compoling  ot  fuch  differences,  &c. 
Therefore  it  is  that  I  affirme,  that  if  any  of  Cbrijls 
Church  have  difference  with  any  other  man  in  civill 
and  hutnane  things,  he  ought  to  be  judged  by  the  Laic : 
But  if  the  Church  have  fpiritual  controverfes  among 
themfelves  or  with  any  other,  or  it  God  take  away  the 
The  Joe-    CandlejUck  as  he  threatned  the  Church   in  Ephefus, 

trine  and       n     i  •  i  i  •    -i  i        i  \> 

praaife  of  ^'^  '^"i^  ""'^Y  ^^y  ^"^  yet  no  Civil  peace  broken  :    i  ea, 
Per/ecu-    amongil  thofe  that  profefs  the  fame  God  and  Chrijl, 
'th"'''a,ce' ^^  the  Papijis  and  Protefants,  or  the  fame  Mahof/iet, 
wherever   as  the  Turks  and  Per/ians,  there  would  no  civil  Peace 
it  comes,     be  broken,  notwithltanding  their  differences  in  Relig- 
ion, were  it  not  for  the  bloody  Doctrine  of  Perfecu- 
tion,  which  alone  breaks   the  boutids  of  civil  peace, 
and  makes  Spiritual  caules  the  caufes  ot  their  bloodie 
difjentions. 

I  obferve  therefore,  a  twofold  Fallacie  in   Mafter 
The  civil   Cottons  reply.     Firlf,   he  fallacioufly  mingles   Peace 

peace  of  a  and  Profpcrity  together  :   for  though  it  be  true,  that 
place  or  ,        .u^   .  n  n  j  .U-  r 

people  is     ""der  the  terme  Peace  all  good  things  are  lometimes 
one  thing,  concluded,  yet  when  we  fpeak  of  Hereticks  or  Schif- 


The  bloody  Tenent  yet  more  bloody.  ji 

maticks  breaking  the  civil  peace,  or  ftrowine  Doc-  ""'^  '^^ 

.     •  !•  I  II  ■     -11     .  n  welfare  or 

trines  tending  to    break   the   civiU  peace,   we   mult  .^^j^^^;, 
underftand  fomefuch  words  or  adls  oi  violence,  wherein  in  health 
the  bounds  and  orders  of  the  City,  haws,  and  Courts'^      ' 
are  violated ;   taking  it  for  granted  (for  this   is  x}s\&  other. 
Suppojition)  that  the  Lawes  of  the   City  be  meerely 
civil  and  humane.      Hence  then  I  affirme,  that  there 
is  no  DoBrine,  no  Tenent  fo  direftly  tending  to  break 
the  Cities  peace,  as  this  DoBrine  oi perfecuting  or  pun- 
ijhing  each  other  for  the  caufe  of  confcience  or  Religion. 

Againe,  it  is  a  fecond  Fallacie  to  urge  your  order 
of  the  Church,  [i6]  and  the  Excellency  thereof,  and 
that  therefore  it  is  a  Breach  of  the  civil  peace,  when 
the    Order    of  the    church    is    not    preferved :     For 
although  it  is  moft  true,  that  fooner  or  later  the  God 'r'^^  Cities 
of  heaven   punirtieth   the  nations  of  the   world,  for^^.^^/^^^. 
their  Idolatries,   Superjlitions,  &c.   yet   Mafter  Cotton  joy  peace 
himfelf  acknowledgeth  (as  was  affirmed)  that  many  "'"^Z''''-^" 
glorious  flourifliing  cities  there  are  all  the  world  over,  j^^,,;-^' 
wherein  no  church  of  Chrijl  is  extant :   Yea,  that  the  Chrift  is 
Commonweale  of  Rome  flourilhed  five  hundred  years  J^' 
together,  before  ever  the  name  of  Chrijl  was  heard 
in  it ;   which  fo  great  a  Glory  of  fo  great  a  continu- 
ance, mightily  evinceth   the  diftindtion  of  the  civill 
peace  of  a  State  from  that  which  is  Chrijiian  Religion. 

It  is  true  (as  Mafter  Cotton  tells  us)  that  the  Turks 
have  plagued  the  Antichrijlian  world,  for  their  Idola- 
tries :  Yet  Hijlory  tels  us,  that  one  of  their  Emper- 
ours  [Mahotnet)  was  the  man  that  firft  broke  up  and 
defolated  two  moft  glorious  ancient  cities,  Conjianti- 
nople  (which  had  flouriftied  1 1 20  yeares  (fince  its 
firft  building  by  Conjlantine)  and  Athens,  which  from 


,  not  heara 


72  The  bloody  Tenent  yet  more  bloody. 

Solans  giving  of  it  Laws,  had  flourilhed  two  thoufand 
yeares,  notwithftanding  their  Idolatries,  &c.' 

Truth.   It  is  apparent  that   then   the  Chrijlian  Re- 
ligion glorioully  flourillied  (contrary  to  Malter  Cottons 
Ci&r//?w»/- Q^fgfvation )    when   the   Roman   Empcrours  took   not 
under'"fuck  power   to    theiiifelves    to   retoriii   the  abufes  in    the 
Empe'rours  ChrijUun  Church,  but  perfecuted  it  ;  and   then   the 
"ch"'/}""^  r^ttrc/6  was  ruined  and  overwhelmed   with  Apojlacy 
power  to     and  Antichrijiianifm,  when  the  Emperours  took  that 
reform  /^v  power  unto  themfelves :   And  then  it  was  (as  Mafter 
^^arf.,     QQffQfj   ellewhere   confelfeth)    that    Chrijlianitie    loft 
more,  even  in  Conjiantines  time,  then   under  bloody 
Nero,  Domitian,  6c  c' 

Peace.  It  cannot  be  denied  (dear  Truth)  but  that 
the  Peace  of  a  civil  State  (of  all  States,  excepting  that 
of  typical  IJrael]  was  and  is  meerly  and  ejfentially 
civil.  But  Mafter  Cotton  faith  further.  Although  the 
Inward  Peace  ot  a  church  is  Spiritual,  yet  the  outward 
Peace  of  it,  Magijirates  muft  keep  in  a  way  of  God- 
linefs  and  Honejiie,  i  Tim.  2.  i . 

Truth.  The  Peace  of  a  church  of  Chrijl  (the  onely 
true  Chrijiian  State,  Nation,  Kingdom,  or  city  ]  is  Spir- 
itual, whether  internal  in  the  Soul,  or  external  in  the 
admini/lration  of  it ;   as   the  peace  of  a   civil  State  is 

•  The   liege   of  Conllantinople   under  iinJ  Fall,   1230-1238;   Crealv,   tiill.  of 

Mahomet  II.,  begun  on  the  6th  of  April,  Ottoman     Turks,   \:    123-141.      Athens 

1453,  and  the   city  was   taken   the   29th  was  taken  pofleirion  of  by  Mahomet  II., 

of  Mav.      Conllantine    XI.,    the   Byzan-  in    1 456.    Finlay,    Hill,  of  Greece,   1204 

tine  Emperor,  fell,  exclaiming  "I  would  to  1461,  p.  191. 

rather  die  than  live."   The  citv  had  fuf-  ^  See  BlouJy  Tenent,  211;    Pui.  Sarr. 

fered  twenty-nine  fieges  in  the  courfe  of  Cluh,  iii  :  368.    The  reference  is  to  Cot- 

a    thoufand   vears.      This   was    the    laft.  ton's  application  of  the  Song  of  Solomon 

With   it   fell  the   Roman   power   in   the  to  the  hillory  of  the  Chrillian  church,  in 

Eaft,  and  the  Ottoman  Turks  eftabliftied  his  Expofition  of  the  Canticles,  p.  141. 
their  empire  in  Europe.   Gibbon,  Decline 


The  bloody  Tenent  yet  more  bloody.  73 

civil,  internal  in  the  mindes  of  men,  and  [17]  external 
in  the  adminiftration  and  converfation  of  it ;  and  for 
that  place  of  Timothy,  it  hath  been  fully  fpoken  to  in 
this  difcourfe,  and  the  Difculfer  hath  as  yet  feen  no 
exception  againft  what  hath  been  fpoken. 

Peace.  But  further,  faith  Mafter  Cotton,  although 
the  peace  of  a  Country  be  civil,  yet  it  is  diftracfled  by 
difturbing  the  peace  of  the  Church  for  God  cut  fliort 
the  Coafts  of  the  civil  State  when  Jehu  ftiortned  his 
Reformation,  2  King.  10.  31,  32. 

Truth.  Mailer  Cotton  denies  not  (but  confelfed  in 
his  difcourfe  concerning  BaptiftnY  that  Canaan  was 
Typical,  and  to  be  caft  out  of  that  Land,  was  to  be 
call  out  of  Gods  Jight :  which  proves  thus  much.  That 
the  church  of  Chriji,  the  IJrael  now,  negledling  to 
reform,  God  will  cut  this  Ifrael  Ihort.  But  what  is 
this  to  a  meerly  civil  State,  which  may  flourilh  many 
hundreds,  yea  fome  thoufands  of  yeers  together  (as  I 
before  inftanced)  when  the  Name  of  the  true  Lord 
Jefus  ChriJI  is  not  fo  much  as  heard  of  within  it  ? 

Peace.  Laflly,  (faith  he)  the  church  is  a  Society,  as 

■  This  work  was  entitled  "The  grounds  bones   to    Canaan:    which    they    would 

and  ends  of  the  Baptilme  of  the  Child-  never  have   done   for  an   earthly  inheri- 

ren  of  the  faithfull.   By  the  Learned  and  tance,   but   to  nourifli   in   the   hearts   of 

Faithfull  Minifter  of  Chrifl,  John   Cot-  their  poilerity,  faith   and  defire  of  their 

ton,  Teacher  of  the   Church   of  Bofton  communion  in  the  Church,  and  of  their 

in  New  England.    London,  1647."   The  reft  in  heaven,   whereof  the   reft   in  Ca- 

reference  is  to  page  40.  "  Canaan  itfelfe  naan  was  a  type,   whereunto   not  Mofes 

was  not  given  as  a  meere  temporal  bleff-  but  Jofliua  muft  bring  them,  that  is,  not 

ing  :   but  as  a  pledge  of  a  fpiritual  inher-  the   law,    but    Jefus,   Heb.   3.    II.    with 

itance,  a  Scale  of  the  Church,  a  type  of  Chap.  4.   5,  8.     And    their  cafting    out 

Heaven.     Hence  it  was  that  Jacob  <^zvi  of  that   Country  by  captivity  was  their 

fuch    a    folemne    charge    by    oath    unto  cafting  out  of  Gods  fight.  2  Kings,  \J.  zi. 

Jofeph,  and  Jofeph  to   his   brethren,  the  Whereby  their   church    Eftate   was  dif- 

one   to   bury   his  dead   body  in   Canaan,  folved,  the    Communion   of  Saints   fcat- 

the  other   for  the   tranfportation   of  his  tered,  &c." 
10 


74  T^he  bloody  Tenent  yet  more  bloody. 

well  as  the  Societies  of  Merchants,  Drapers,  &c.  and 
it  is  juft  to  preferve  the  Society  of  the  church,  as  well 
as  any  other  Society. 

Truth.  When  we  fpeak  of  the  balances  of  Jujiice, 

we   muft   diftinguirti   between   the   Balances  of  the 

SanSiuary,  and   the  Balances  of  the  World  or  ci'vil 

States.     It   is  Jpiritual  jujiice   to    preferve  fpiritual 

right ;  and  tor  that  end,  the  fpiritual  King  thereof 

hath  taken  care.      It  is  civil  JuJlice  to  preferve   the 

civil  rights  \  and  the  Rights  oi  a  civil  Jociety  ought 

juftly  to  be  prejerved  by  a  civil  State:   (and  yet  if  a 

company  of  men  combine  themfelves  into  a  civil  Jociety 

by  voluntary  agreement,  and  voluntarily  dilfolve  it, 

it  is  not  jujiice  to  force  them  to  continue  together.) 

The  Socif-      Peace.  The  church  can  leaft  of  all  be  forced :   for 

Churches  ^^  ^^  '^^  z  fpiritual  fociety,  and  not  fubjedl  to  any  civil 

of  the        "Judicature  \   (though  fome  fay  that  a  church  in  New 

Saints  are  ^finrjafid  was  citcd  to  appear  before  a  civil  Court :)  fo 

untary  in   is  the  Combination  of  it  voluntary,  and   the  dijjolution 

combining  of  it  in  part  or  whole  is  voluntary,  and  endures   no 

'inz  Civil  violence,  but  as  a  virgin  (in  point  ot  marriage) 

nee  cogit,  nee  cogitur,   Ihe  forceth   not,   nor  can   be 

forced  by  any  civil  power. 

Truth.   But  lartly,  if  it  be  jujiice  to  preferve   the 

Society  of  the  church,  is  it  not   partiality  in   a   meer 

civil  State  to  preferve  one  [i8]  on€^y  fociety,  and  not 

the  perfons  of  other  Religious  focieties  and  conj'ciences 

Chrijis      alfo  ?   But  the  Truth  is,  this  mingling  of  the  church 

^^iTa^  "  ^"^  ^^^  "^^^^^  together,  and  their  orders  and  Jocieties 

of  the        together,   doth    plainly  difcover,   that   fuch    churches 

world.       were  never  called  out  from  the  world,  and  that  this 

is  only  a  fecret  policy  oifejh  and  blood,  to  get  protec- 


The  bloody  Tenent  yet  more  bloody.  75 

tion  from  the  world,  and  fo  to  keep  (with  fome  little 
ftilling  of  confcience)  from  the  Crojs  or  Gallowes  of 
Jejus  Chrijl. 

Truth.  Yea,  but  hear  (faith  Mafter  Cotton)  thofe 
excellent  penmen  of  the  Spirit  (both  the  Father  and  the 
Son)  David  and  Solomon.  Firft  Z)^t'/^  (Pfalme  122 
[6. 1)  They  (hall  profper  that  love  the  peace  of  Jeru- 
falem  :  and  Solomon,  Where  the  righteous  rejoyce, 
there  is  great  j^/sry,  Proi;. 28. [12.]  Now(faith  he)  what 
is  the  church  but  a  congregation  of  righteous  men  ?  If 
the  rejoycing  of  the  Church  be  the  glory  of  a  Nation, 
furely  the  dijiurbing,  and  deftroying,  and  dilfolving 
the  church  is  ih.e  Jloatne  and  confujion  of  a  Nation. 

Truth.  The  outward  profperity  of  a  Nation,  was  a 
typical  figurative  blejjing,  of  that  national  and  figura- 
tive church  oi  Ifrael  in  Canaan.  It  is  now  made  good 
fpiritually  to  them  that  love  xhefpiritualjerufalem: 
for  though  godlinefs  hath  a  promife  of  things  of  this 
life  convenient ;  yet  perfecution  is  the  common  and 
ordinary  portion  of  the  Saints  under  the  Go/pel,  'Thepur- 
though  that  cup  be  infinitely  fweetned  alfo  to  them  ^'J^y^^^^^ 
that  drink  of  it  with  Chrijl  Jejus,  by  the  meafure 
and  increafe  of  a  hundred  fold  for  one,  even  with 
perl'ecution  in  this  life. 

2.  It  is  true,  the  rejoycing  of  a  Church  of  Chrijl,  is 
the  glory  of  any  Nation,  and  the  contrary  a  Ihame  : 
yet  this  proveth  not  that  God  vouchfafeth  to  no  Jiate, 
civil  peace,  and  temporal  glory,  except  it  eftablifh  and 
keep  up  a  Church  of  Chrijl  by  force  of  armes ;  for 
the  contrary  we  have  mentioned,  and  Mafter  Cotton 
confelleth  the  flourifhing  of  'States  ignorant  of  Chriji, 
from  Age  to  Age,  yea,  and  as  I  have  mentioned,  even 


76  T^he  bloody  Tenent  yet  more  bloody. 

to  two  thoufand  yeers  in  Athens ;  fix  generations 
before  it  heard  of  Chriji,  and  fourteen  generations 
fince,  with  the  fprinking  (for  fome  time)  of  the 
knowledge  of  Chriji  Jejus  in  it. 

Peace.   2.   But  confider  (faith   Mafter  Cotton)   the 

excellency  and  preheminence  ot    the   church,   that   the 

world  is  for  it,  and  would   not  fubfift  but  for  it,  &c. 

19]    Truth.  Tis  true,  glorious  things  are  fpoken  of  the 

No  Ck'il   Qity  of  God,  &c.  yet  for  many  Ages  together  Mailer 

ehher'by    Cotton  confefTcth  the  Nations  ot  the  ivorld  may  lub- 

Chrijis      fift  &  Jlourijh  without  it ;   and  though  it  be  the  duty 

Teflimony,  ^^  j-j^^  Nations  of  the  world  to  countenance  and  cherifh 

ron,  be      the  church  of  Chriji ;  yet  where  is  there  any  comwif- 

judge  of    jion,  either  in  the  New  or  Old  Tejlament,  that   the 

'fiaiiUal     Nations  of  the  world  (hould  be  the  judges,  governors, 

andfpirit-  and  defenders  of  Chriji  lejus  his  J'piritual  kingdotne, 

""^^  and  fo  bound  to  take  up  Amies  and  fmite  with  the 

civil Jword  [d.mong  fo  many  pretenders)  for  that  which 

they  believe  to  be  the  church  of  Chriji  ? 

Peace.  3.  (faith  he)  It  is  matter  ot  jurt  dilpleafure 
to  God,  and  lad  grief  ot  heart  to  the  church,  when 
civil  Jlates  looke  at  ih&Jlatc  of  the  church,  as  of  little  or 
no  concernment  to  themfelves,  Zech.  i .  1 9.  Latn.  i .  i  3. 
Truth.  Grant  this,  and  that  the  moff  jealous  God 
will  awake  in  his  fealbn,  for  thefe  /ins,  and  for  the 
perjecutions,  idolatries,  and  blaj'phefnies ;  which  the 
Nations  live  in  :  yet  what  is  this  for  warrant  to  the 
Nations  (as  before)  to  judge  and  rule  the  church  of 
Chriji,  yea,  and  under  the  colour  ot  detending  Chrijls 
faith,  and  preferving  Chrijis  church  pure,  to  tear  Chriji 
out  of  heaven,  by  perj'ecuting  of  his  Saints  on  earth  ; 
and  to  tire  the  world  with  Acwourmg  flames  of  bloody 


The  bloody  Tenent  yet  more  bloody.  jj 

wars,  and  this  onely  for  the.  Jweet  fake  of  the  prince 
of  peace} 

Peace.  Dear  Truth,  we  are  now  upon  an  high 
point,  and  that  which  neerly  concerns  my  felf,  the 
peace  of  the  world,  and  the  Nations  of  it.  Mafter 
Cotton  faith  further,  God  winketh  at  the  Nations  in 
the  time  of  their  ignorance,  and  fuffers  the  Nation  to 
flouri(h  many  hundred  yeers  together,  as  did  the 
Effipire  of  Rome ;  yet  when  the  church  of  Chriji 
comes  to  be  planted  amongft  them,  then,  as  he 
brought  the  Turkes  upon  the  Romans,  for  their  per- 
Jecuting  the  church,  and  not  preferving  it  in  purity ; 
fo  confequently  will  he  do  unto  the  Nations  of  the 
world. 

Truth.  I  anfwer,  the  moft  righteous  "Judge  of  the 
whole  world  hath  plauged  the  Nations  of  the  world, 
both  before  Chrijis  cof)iing,  and  lince,  for  their  pride 
and  cruelty  againfl:  his  people,  for  their  idolatries, 
blajphemies,  &c.  Yet  Mafter  Cotton  acknowledgeth 
that  vn.-i.rvj  Jlates  have  flourilhed  many  hundred  yeers 
together,  when  no  true  church  of  ChriJI  hath  been 
found  in  them  :  [20]  and  Mafter  Cotton  will  never 
prove,  that  God  ever  commanded  the  Nations  and 
governtfients  of  the  world,  to  gather  or  conftitute  his 
churches,  and  to  preferve  them  in  purity :  For  God 
gave  his  ordinances,  both  before  and  fince  ChriJI,  to 
his  people  onely,  whom  he  chufeth  and  calleth  out  of 
the  World,  and  the  Nations  of  it :  and  he  hath  pun- 
ifhed  and  diffolved  them  for  their  obftinate  negleB 
thereof.  And  for  the  Rotnan  Etnpire,  and  the  Etn- 
perors  thereof,  the  Chrijlian  Religion,  and  the  purity 
thereof,  never  loft  fo  much,  as  when  the  Emperors 


78  The  bloody  Tenent  yet  more  bloody. 

were  perfwaded  of  Mafter  Cottons  bloody  Tenent,  as 
Mafter  Cotton  and  all  men  leen  in  Hijlory  and  Chrif- 
tianity  mud:  confefs. 

Peace.  But  further,  although  (faith  Mafter  Cotton) 
the  peace  of  the  church  be  a  Jpiritual  inward  peace, 
yet  there  is  an  outward  peace  of  the  church  due  to 
them  from  Princes  and  Magi/irates,  in  a  way  oi  god- 
linejs  and  honejiy,  i  'T/w.  2. [2. J  But  in  a  way  o'iungodli- 
nejs  and  idolatry,  it  is  an  wholefome  faithfubiefs  to 
the  church,  if  Princes  trouble  the  outward  peace  of 
the  church,  that  fo  the  church  Hnding  themfelves 
wounded,  and  pricked  in  the  houfe  of  their  friends, 
they  may  repent,  and  return  to  their  firft  husband, 
Zech.  13.  [6.]   Hof.  2.  [7.] 

Truth.  The  peace  of  the  Church  is  not  only  inward, 

between  God  and  themfehes ;   but  as  the  Argument 

Difference  importeth,  to  which   Mafter  Cotton  anfwereth,   the 

andcivlt  P^ace  of  the  Church  external  and  outward,  isfpirit- 

peace.        ual,  eftentially  differing  from   the  peace  of  the  civil 

Jiate,   which   is  meerly  civil  and    humane.     When 

the  peace  of  the  churches,  Antioch,  Corinth,  Galatia, 

was  difturbed  hy  Jpiritual  oppojitions,  the  Lord  never 

fent  his  Saints  for  civil  help  to  maintaine  thtir  J'pirit- 

uall  peace,   though   the  Lord  did  fend  Paul  to   the 

higher  civill  powers,  to  preferve  his  civill  peace,  when 

he  was   molefted   and   opprelfed    by   the  Jews   and 

Romans. 

2.  For  that  place  of  Timothy,  though  I  have  fully 
fpoken  to  it  in  this  difcourfe  ellwhere,  yet  this  now : 
It  proves  not,  becaule  the  church  muft  pray  for  civil 
Rulers,  that  fb  they  may  live  a  quiet  and  peaceable 
life  in  all  godlinej's  and  honejiy,   that  therefore  civil 


T^he  bloody  Tenent  yet  more  bloody.  79 

rulers  zre  fupream  rulers  and  Judges  Rcclejiajlical,  next 
unto  Chriji  Jefus,  of  what  is  godlinefs,  holinefs,  6cc. 
lince  God  hath  chofen  few  wife  or  noble,  to  know 
godlinefs :  And  although  it  is  true  that  Gods  end  of 
vouchfafing  peace  and  quietnefs,  is,  that  [21]  his 
Churches  might  walk  in  his  fear,  and  in  the  wayes 
oi  godlinefs  ;  yet  it  doth  not  hence  follow,  that  Mag- 
ijlrates  were  the  caufes  of  the  Churches  walking  in 
the  fear  of  God,  and  being  edified,  but  only  of  enjoy- 
ing Rejl  from  Perfecution,  AB.  9.  [31.] 

3.  Although  Gods  chajiifement  call  to  repentance, 
and  although  thefalfe  Prophet  in  the  church  of  Ifrael 
was  to  be  wounded  and  llaine  (as  they  are  now  to  be 
cut  o'S fpiritually  ixoxxi  the  church  oi fpiritiial  Ifrael) 
yet  was  it  fo  in  all  the  other  Nations  of  the  world  ? 
Or  did  Chriji  lejus  appoint  it  to  be  fo  in  all  the 
Nations  of  the  world,  lince  his  coming,  which  is  the 
great  quejiion  in  difference  ? 

4.  And  indeed,  what  is  this,  but  to  add  coals  to 
coals,  and  wood  to  ftre,  to  teach  the  Nations  of  the 
world,  to  be  briars  and  thorns,  butchers  and  tortnentors 
to  the  Lilies  and  Lambes  of  the  moft  holy  and  inno- 
cent Lafnb  of  God  Chriji  lej'us  ? 

Peace.  But  God  (faith  Mafter  Cotton)  cut  Ifrael 
fliort  in  their  civil  Jlate  or  Nation,  when  they  cut 
(hort  their  reformation,   i  [2]  King.  10.  [32.] 

Truth.  Mafler  Cotton  elfwhere  denying  a  National 
church,  which  is  bounded  with  natural  and  earthly 
limits,  it  is  a  wonder  how  he  can  apply  that  inftance 
of  National  Ifrael,  to  the  now  Jpiritual  Nation  and 
Ifrael  of  God'?  May  he  not  as  well  promife  earthly 
peace  and  projperity  then   moft   to  abound  to  Gods 


8o  The  bloody  Tenent  yet  more  bloody. 

iVhenGods pgQplg^  when  they  moft  profper  and  flourifh  in  holi- 
ifi  mojlln  ^^P ■>  '^-^^K  &c.  The  contrary  whereof,  to  -wxt.,  per- 
godiinefs  fecution,  is  moft  evident  in  all  the  New  Tejlament, 
then  moft   ^^^  ^jj  jyigj^g  ^g^  ^nd  frefh  experience. 

Peace.  To  end  this  Chapter,  Mafter  Cotton  affirmes, 
that  civil  peace  (to  fpeak  properly)  is  not  only  a  peace 
in  civil  things  for  the  objeB,  but  the  peace  of  all  the 
perfons  in  the  City  iox  xhcJubjeB.  The  church  is  one 
fociety  in  the  City,^s  well  as  the  Jociety  of  Merchants, 
Drapers,  &c.  And  if  it  be  civil  jujiice  to  protedt  one, 
then  the  other  alfo. 

Truth.  Civil  peace  will  never  be  proved  to  be  the 
peace  of  all  the  fubjedls  or  Citizens  of  a  City  mjpirit- 
ual  Things :  The  civil  Jlate  may  bring  into  order, 
make  orders,  preferve  in  civil  order  all  her  members : 
But  who  ordained,  that  either  the  Jpiritual  ejlate 
fhould  bring  in  and  force  the  civil Jiate  to  keep  civil 
order,  or  that  the  civil  Jlate  ftiould  in.  Judge,  [22J  and 
force  any  of  her  Jubje^s  to  keep  Jpiritual  order  ? 

The  true  and  living  God,  is  the  God  oi  order,  Jpirit- 
ual, civil  and  natural :  Natural  is  the  fame  ever  and 
perpetual :  civil  alters  according  to  the  conjiitutions 
oi peoples  and  nations  :  Jpiritual  he  hath  changed  from 
the  national  in  one  figurative  land  of  Canaan,  to  par- 
ticular and  co7igregational  churches  all  the  world  over  ; 
which  order  Jpiritual,  natural  or  civil,  to  confound 
and  abrogate,  is  to  exalt  mans  folly  againft  the  moft 
holy  and  incomprehenfible  wijdome  of  God,  &c. 


The  bloody  Tenent  yet  more  bloody.  8i 


Examination  i?/'CHAP.  VII. 

Peace. 

IN  his  defcription  of  Arrogancy  and  impetuoufnefs, 
Mafter  Cotton  tels  us,  that  he  that  refufeth  to  fub- 
jedt  his  Spirit  to  the  Spirit  of  the  prophets,  that  (hall 
oppofe  fuch  as  dillent  with  clubs  fwords  and  cenjorious 
reproaches,  or  rejedl  communion  with  the  church,  &c. 
his  pra(flife  tends  to  the  difturbing  of  civil  or  church- 
peace,  or  both. 

Truth.   It  is  a  fallacious  mingling  o^  clubs,  fwords, 
reproaches,  &c.  with  refufing  to  fubmit  to  the  Spirit 
of  prophecie  in   the  Prophets,  and  rejedling  of  co/«- 
munion,  &c.    For  a  man  may  out  of  true  and  upright  ^  '""''- . 
confcience  to  Go^  (as   Mafter  Cotton  will   not  deny) /,-^!.'^lf"'^ 
refufe  to  fubmit  to  a  whole  true  church,  having  xhefpiritual 
Truth  of  God  on  his  fide  ;  and  may  withdraw  from  ""^ /"'"' 

•   1  /  1        r  n-  •        r  it-    rejtjtance 

communion   with   a  church  objtinate  m   nn,   and  X.\ws,  or  dijiurb- 
without    breach   of  civil  peace ;    and    therefore    the"'"'^- 
mingling  or  confounding  of  \}[\&k  fpiritual  rejijiances 
or  dijlurbances  with  ^mwj-,  fwords,  &c.  is  a  mingling 
and  confounding  of  heaven  and  e'<3r//6  together. 

2.  In  that  he  I'aith,  thefe  wayes  tend  to  the  dif- 
turbance  of  either  civil  or  f^wrrii-peace,  or  both  ;  he 
fpeakes  too  like  the  doubtful  oracles  of  Apollo,  which 
will  be  true  however  the  event  fall  out ;  but  yet  he 
toucheth  not  the  Truth  of  the  quejlion,  which  con- 
cernes  civil  peace  only  ;  againft  the  dijiurbers  of  which, 
I  grant  the  civil  powers  to  be  armed  with  a  civil fword, 
not  in  vaine,  and  concerning  which  divers  cafes  were 
propounded  of  feeming  Arrogance  and  impetuoufnefs 


82 


The  bloody  Tenent  yet  more  blooay. 


in  Gods  fervants,  and  yet  they  fell  not  juftly  under 

any  cenfure  of  breach  oi  civil  peace. 

23]    Peace.    Tis  true   (faith    Mafter   Cotton)   becaufe 

they  were  not  wayes  ot  Arrogance  nor  Impetuoufnefs. 

Truth.  But  will  Mafter  Cotton  give  way  that  any 

confcience  but  his  own   may  freely  preach  and  dijpute 

againft  the  Jiate-religion,  freely  reprove  the  highejl,  in 

Six  inflan-  fharpeft  language,  for  matter  of  religion,  refufe  con- 

zellin°^'  for''>iity  to  the  common  ejiablified  religiofi  and  worjhip. 

Scripture,  difclaime  fubjediion  to  the  civil  powers,  in  fpiritual 

far  from    (-afes,  prcach  aeainft  the  common  policy  and  feemine 

arrogance  •,-/,-    1         n  r  •  1  i-  r 

or  impetu-  ivtjdom  ot  the  State,  even  to  a  leeming  hazarding  of 
oufnefs.  all,  and  laffly  occaiion  great  tumults  and  uproars 
^^^{f^'''^'^ (which  were  the  fix  cafes  alleadged  ?)  If  Maffer  Cot- 
from  Scrip- ton  granteth  t.\n?,  freedome  to  other  conjciences  belide 
'"^^ '" ^^^  \\\%  own,  why  preacheth  he  perfecution  againft  fuch 
neniand  ^  liberty,  which  other  confciences  belide  his  own, 
believe  they  juftly  challenge  ?  If  to  no  other  con- 
fcience then  his  own,  it  is  not  his  faying  ten  thoufand 
times,  that  his  confcience  is  true,  and  others  falfe,  nor 
any  other  diJiinBion  in  the  world,  can  clear  him  from 
moft  unrighteous  and  unchriftian  partiality. 


acknozul- 
edged  bf 
Mafter 
Cotton. 


Examination  of  CHAP.  VIII. 


Peace. 

IN  this  Chapter  (dear  Truth)  lies  a  charge  concerning 
thy  felf.  For  whereas  thou  anfwerefl  an  objedlion, 
that  this  diftindlion  concerns  not  Truth  or  etrour, 
but  the  manner  of  holding  or  divulging,  Mafter  Cot- 
ton affirmes  the  dijUnBion  to  fpeak  expreilly  of  things 


The  bloody  Tenent  yet  more  bloody.  83 

unlawfull  and  erroneous,  and  therefore  that  it  cannot 
be  faid  with  Truth,  that  the  diJiinSlion  concernes  not 
truth  and  error. 

Truth.  The  truth  is  this,  the  former  diJlin£lion 
fpeakes  of  f?iatter,  and  this  diJiinBion  feems  wholly  to 
intend  the  tnanner  of  holding  forth.  The  words  were 
thefe  :  [Again,  in  points  of  DoSirine  and  Worjhip  lefs 
principal,  either  they  are  held  forth  in  a  meek  and 
peaceable  way  (though  the  things  be  erroneous  and 
unlawful)  or  they  are  held  forth  with  fuch  Arrogance 
and  hnpetuoujnefs  as  tendeth  to  the  difturbance  of 
civil  peace  ?^^  In  which  although  things  erroneous  and 
unlawful  ZTQ  mentioned;  yet  who  [24]  fees  not  but 
that  thofe  words  are  brought  in  by  the  way  of  Paren- 
thejis,  which  may  or  may  not  be  left  out,  and  the 
diJiinBion  be  whole  and  intire  ?  And  therefore  Mafter 
Cotton  doth  not  well  to  fpend  precious  time  and  life 
upon  feeming  advantages. 

Peace.  Yea,  but  (faith  he)  why  is  this  diJiinBion 
blamed,  when  the  difcufler  himfelf  acknowledgeth, 
that  there  may  be  a  way  and  manner  of  holding  forth, 
which  may  tend  to  break  the  civil  peace. 

Truth.  That  which  was  excepted  most  againft  in 
the  diJiinBion,  was  the  perfecuting  language  of  \^arro- 
gance,  impetuoufnefs,  boiJieroufnefs,\  without  declaring 
what  that  was  :  to  which  Mafter  Cotton  anfwers, 
that  the  difcuffers  requeft,  was  not  that  he  (hould 
compile  a  difcourfe,  but  return  an  anfwer  to  the  letter 
of  his  friend;  as  alfo  that  he  charged  none  of  Gods 
children  with  fuch  things. 

I  reply  (as  formerly)  Mafter  Cotton  s  memory 
(though  otherwife  excellent)  herein  faileth ;  for,  fuch 

■  Cotton's  Anfwer,  13 c,  in  Bloudy  Tenent,  p.  7.   Pub.  Narr.  Club,  iii:  41. 


84  The  bloody  Tenent  yet  more  bloody. 

a  requejl  the  difcuffer  never  made  unto  him,  by  letter 
or  otherwife.  2.  Although  he  charged  not  Gods  peo- 
ple with  arrogance  and  impetuoujnefs,  yet  mollly  and 
commonly  Gods  children  (though  meek  and  peacea- 
ble) are  accufed  to  be  arrogant,  impetuous  &c.  and 
'tis  the  common  notorious  language  of  perjecutors 
againft  them. 

Peace.  Concerning  thole  fix  injlances  wherein  Gods 
children  were  occafion  of  great  oppo/ition  2ii\A  J piritual 
hojiility,  yea  and  of  breach  of  civil  peace,  notwith- 
ftanding  the  matter  delivered  was  holy,  and  the  man- 
ner peaceable,  Mailer  Cotton  anfwers,  they  nothing 
concern  the  diJlinBion  which  fpeaks  of  holding  forth 
things  erroneous  and  unlawful  for  the  matter,  and  for 
the  manner  in  a  way  of  arrogance  and  impetuoujnefs, 
to  the  dijlurbance  oi  civil  peace. 

Truth.  I  reply,  firft,  it  fpeaks  not  only  of  erroneous 
and  unlawful  things  (though  erroneous  and  unlawful 
things  be  admitted  in  way  of  Parent hefs,  as  before.) 
2.  He  defcribes  not  what  this  arrogance  and  impetu- 
oufnefs  is,  but  wraps  up  all  in  one  general  dark  cloud, 
wherein  the  beft  and  moll  zealous  of  Gods  Prophets 
and  fervants  are  eafily  wrapt  up  as  proud,  arrogant, 
and  impetuous. 


25]  Examination  of  CHAP.  IX. 

Peace. 

IN  this  Chapter  I  remember  you  affirmed,  that  one 
caufe  ot  civil  dijjention  and  uproar,  was  the  lying 
of  a  State  under  falfe  worjhip,  whence  it  endures  not 


The  bloody  Tenent  yet  more  bloody.  85 

the  preaching  of  light  and  truth,  &c.  Mafter  Cotton 
anfwers,  This  is  not  to  the  purpofe,  becaufe  this  is 
by  accident. 

Truth.  It  is  as  much  to  the  purpofe  to  declare  (in 
the  examination  of  the  breach  of  civil  peace  about 
matters  of  Religion)  I  fay,  to  declare  the  true  caufe 
of  fuch  troubles  and  uproares,  as  it  is  in  the  fearch 
after  the  leaks  of  a  yZ)z/>,  to  declare  where  the  leake  is 
indeed,  when  many  are  faid  to  be  where  they  are  not. 

2.   Whereas  he  confelfeth  that  vigilant  and  faith- 
ful ones  are  not  fo  troubled  at  the  falfe  Religion  of 
yew  or  Gentile,  as  not  to  tolerate  them  amongft  them  '^^^  ^"'^'- 
in  a  civil  body,  he  alleadgeth  for  injlance,  that   thej^^y^^f^'^" 
Indians  fubjedled  to  their  government,  are  not  com-  tkn  to  the 
pelled   to  the  confejjion  or  acknowledgement  oi  \h€\x  ^"^^'^'^ 
Religion  :   I  reply,  firft,  who  fees  not  herein  unchrii-  /^nii per- 
tian  partiality,  that  Pacrans,  Barbarians  (who  happily^"'''"'"' 

•     iU  ri       U       U  U^    f  lu    ■  K        ■>, their  devil- 

might  more  ealily  be   brought  rrom   their  natural i^n  ^^^_ 
Religion  to  a  new  forme,  then  any  other)  I  fay,  ^■i.ljhipi,when 
thev  fhould  be  tolerated  in  their  hideous  worfhips  oi^J'S^'J^ 

,..,  ,.,         ...  7/1-  -'/  J  earing 

creatures  and  devils,  while  civil  people  (his  countrymen  Cod,  per- 
yea  it  may  be  the  precious  Jons  and  daughters  oi  x^^fi'^ted. 
moft  high  God)  Ihall  be  courted,  Jined,  whipt,  banijhed 
&c.  for  the  matters  of  their  confcience  and  worjhip  to 
the  true  and  living  God? 

2.  Is  not  this  paflage  contradiBory  to  all  Mafter 
Cottons  whole  difcourfe  in  this  book,  which  pleades 
for  the  purity  of  Religion  to  be  maintained  by  all 
Magijlrates  and  civil  governments  within  their  jurif- 
diSlions,  and  the  fuppreffing  of  the  contrary,  under 
the  penalty  of  the  dejlrudlion  of  their  lands  and  coun- 
tries, and  accordingly  hath  not  the  pradtice  of  New 


86 


The  bloody  Tenent  yet  more  bloody. 


Vnchrif- 
tian  con- 
clufions. 


Jonahs 
cajiing 
over-boar, 
a  ground 
of  per/ecu- 
tion,  &c. 
examined. 


England  anfwered  fuch  a  do£lrine  ?  and  yet,  faith  he, 
we  tolerate  the  faUe  Religion  of  Jeiv  or  Gentile. 

Peace.  Polfibly  (Dear  Truth)  the  dijlindlion  between 
'Jew,  Pagan,  and  Chrijlian,  may  latisfie  (for  the  pre- 
fent)  Mafter  Cottons  confcience  fo  to  write  and  prac- 
tife:  for  thus  he  addeth,  But  [26]  \i  Chrijlian s  fhall 
apojlate,  or  if  Jews  and  Pagans  be  blafphenious  and 
feducing,  then,  &c. 

Truth.  Who  knows  not  but  that  the  very  Religion 
oi  Jew  or  Pagan  is  a  blafpheming  of  the  true  Religion  ? 
Revel.  2.  [9.]  I  know  the  blafphemy  ot  them  that  fay 
they  are  Jews,  and  are  not,  but  are  the  Synagogue  or 
church  of  Sathan. 

And  whereas  Mafter  Cotton  alleadgeth  for  proof  of 
this,  Pauls  blaming  of  falfe  teachers,  for  being  troub- 
lers  to  the  churches  of  Galatia,  Gal.^.  [12.]  and  A£ls 
1 5  [24.]  &c.  Who,  that  puts  this  inference  into  Chrijls 
balance,  but  will  fee  the  lightnefs  of  it,  thus  ?  The 
churches  of  Chrijl  are  to  draw  forth  the  J'word  and 
power  of  Chrijl,  and  are  not  to  fuffer  fuch  as  with 
falfe  doBrine  trouble  their  peace.  Ergo  :  Therefore 
the  civil Jlate  mull  not  permit  fuch  perfons  to  live  in 
the  world,  &c. 

Peace.  The  lecond  caufe  I  remember,  you  alleadged 
of  civil  dijlurbances  and  hubbubs  about  Religion,  was 
the  prepojlerous  way  of  healing  of  corruptions  in 
Religion,  as  by  whips,  Jiocks,  imprijonment,  6cc.  unto 
this  Mafter  Cotton  anfwers.  Then  the  Mariners  caft- 
/ing  yo«a/»  over-boord,  for  his  fin  was  the  cauje  oi 
\\\&  Jlorme. 

Truth.  I  anfwer,  if  that  extraordinary  and  miracu- 
lous injiance,  be  fufficient  ground  for  Magijirates  caft- 


The  bloody  Tenent  yet  more  bloody.  87 

ing  over-boord  whomfoever  they  judge  Hereticks, 
then  all  cWiXJiates  2s\6ijhips  muft  fo  praftife  m  Jiormes 
and  troubles  on  fea  or  {hore,  to  wit,  throw  over- 
boord,  put  to  death,  not  only  Hereticks,  Blafphemers, 
Seducers  &c.  but  the  beft  of  Gods  Prophets  ov  fervants, 
for  neglect  of  their  duty,  Minijlery,  &c.  which  was 
yonahs  cafe. 

And  if  fo,  doth  not  this  fet  up  (and  all  the  world 
over)  by  land  or  fea,  all  Kings  and  Magijirates,  all 
Majiers  oi Jhips  and  captaines,  to  be  the.  Jpiritual  and 
Ecclejiajlical  judges  of  the  religion  ^Lnd  Jpiritual  neg- 
ledls  of  all  their  Jubje^s  or  PaJ/engers  F  Such  doBrine 
I  cannot  imagine  would  have  relifhed  with  Mafter 
Cotton  in  his  palfage  to  New  England;  and  I  humbly 
defire  of  God,  that  he  may  never  tall:  the  bitter  fruit 
of  this  Tree,  of  which  yet  fo  many  thoufands  of  Gods 
fervants  have  fed,  and  himfelf  not  a  little  (to  the 
Lords  praife  and  his  own)  in  former  times. 
27]  Peace.  Whereas  you  argued  it  to  be  light  alone, 
that  was  able  to  difpell  and  fcatter  the  tnifs  andyi^j 
of  darknefs  in  the  fouls  and  confciences  of  men,  Mafter 
Cotton  anfwers.  The  judgements  of  God  are  as  light 
that  goeth  forth,  Hof  6.  3.  Ifa.  26.  9.  and  the  falfe 
Prophet  repenting  will  acknowledge  this  Zech.  13.  6. 
Thus  was  I  wounded  in  the  houfe  of  my  friends. 

Truth.  But  doth  Mafter  Cotton  indeed  believe  that  7he  killing 
not  only  publike  Magifirates,  but  alfo   each  private  p'op/ft 
father  and  tnother  (as  that  place  of  Zechary,  literately,  Zech.  13. 
taken  carries  it)  muft  now  in  the  dayes  of  the  Gofpel^:  ^^'""' 
wound  and  pierce ;  yea  run   through   and  kill  their 
Son  the  falfe  Prophet'?  would  he  juftifie  a  parent  fo 
pradlifing  though  it  were  in  the  negled:  of  the  pub- 


88  The  bloody  Tenent  yet  more  bloody. 

like  Magijlrate,  who  happily  may  be  of  ^he  fame 
Religion  with  the  falfe  prophet  ?  Will  not  this  doc- 
trine reach  &  extend  to  the  pulling  down  depo/ing 
and  killing  ot  all  fuch  governors  and  governments, 
which  God  in  his  gracious  providence  hath  fet  up 
amongft  all  peoples  in  all  parts  and  dominions  of  the 
world,  yea  and  harden  the  heart  of  Pharoah,  the  very 
Pope  himfelf,  in  his  King-killing  and  State-killing 
doBrine  ? 

Peace.  If  ever  Mafter  Cotton  wake  in  this  point,  he 
will  tell  all  the  world,  that  it  is  more  Gofpel-like  that 
Parents,  Brethren,  Fathers,  Friends,  impartially  fulfill 
this  o{  Zechary  13.  and  Deut.  13.  [6-10.]  fpiritually, 
in  the  friendly  wounding,  yea  and  zealous  Haying  by 
the  two-edged  Jhvord  of  the  Spirit  of  God,  which  is 
the  word  of  God  comming  forth  of  the  mouth  of 
Chriji  Jefus,  Ephef.  5.  [6:  17.]  Revel,  i.  [16.] 

Truth.   And  it  is  moft  true  (as  Mafter  Cotton  faith) 

that  the  judgements  ot  God,  legally  executed,  or  more 

Efa.  26.  &  terribly  poured  forth   in   the  vials  of  /word,  plague, 

examined^  and  famine,  they  are  as  heavenly  lights  fliining  out 

from  the  Father  of  lights,  teaching  the  inhabitants 

of  the  world  righteoujnejs. 

Yea  the  creation  it  felf,  or  each  creature,  are  as 
candles  and  glajfes  to  light  and  ihew  us  the  invijible 
God  and  creator :  but  yet  thefe  are  not  the  ordinances 
of  Chriji  "Jefus  given  to  his  church.  Thefe  are  not 
the  Preachings  of  the  word,  and  the  opening  ot  the 
myjleries  of  falvation,  which  give  light  and  under- 
ftanding  to  the  iimple,  and  convert  the  foul  :  Thefe 
are  not  that  marvailous  light  unto  which  the  call  of 
Chriji  J  ejus,  in  the  [28]  preachitig  of  the  word,  had 


T^he  bloody  Tenent  yet  more  bloody.  89 

brought  the  faints  unto  whom  Peter  writes  :  The 
weapons  of  Pauls  fighting,  whereby  to  batter  down 
the  high  thoughts  and  hnaginations  of  the  fons  of  men 
againft  the  Jons  of  God,  were  of  another  nature,  3  ^  Cor.  10. 
Cor.  10.  and  his  direBions  to  Timothy  and  Titus,  how  ^''■'  '^'^ 
to  deal  with  Hereticks  and  Gainfayers  were  never 
heard  of  to  be  fuch,  till  the  Jon  of  man,  and  Jon  of 
perdition,  brought  forth  fuch  bloody  weapons  and 
bloody  doBrines  in  the  affaires  of  Chrijl  Jejus. 


Rxamination  of  CHAP.  X. 

Peace. 

IN  this  paffage  Mafter  Cotton  will  fubfcribe  to  the 
whole  matter,  faying.  This  Chapter  may  ftand 
for  us  without  impeachment,  and  yet  in  this  Chapter 
is  reported  the  per  fee  ut  ion,  which  both  rightly  informed 
and  erroneous  consciences  fuffer,  and  the  blind  ejlate  of 
fuch  blinde  guides  and  blinded  confciences  who  fo 
preach  and  praSlice. 

Truth.  Thefe  firft  words  \^We  approve  no  perfecu- 
tion  J'or  conjcience^  fight  againft  his  whole  endeavour 
in  this  book,  which  is  to  fet  up  the  civil  throne  and 
judgement-feat  over  the  confciences  and  Joules  of  men, 
under  the  pretence  of  preferving  the  church  of  Chrijl 
pure,  and  puniftiing  the  evil  of  herefie,  blafphemy  6cc. 

2.  They  fight  againft  th^vc  fellows,  which  follow, 
thus  [unlefs  the  conjcience  be  convinced  of  the  error 
and  pernicioufnefs  thereof]  which  is  all  one,  as  to  fay. 
We  hold  no  man  is  to  be  perfecuted  for  his  confcience, 
unlefs  it  be  for  a  confcience  which  we  judge  danger- 


90  The  bloody  Tenent  yet  more  bloody. 

ous  to  our  Religion.  No  man  is  to  be  perfecuted  for 
his  conjcience,  unlefs  we  judge  that  we  have  convinced 
or  conquered  his  conjcience. 

Tis  true,  all  errour  is  pernicious  many  wayes  to 
Gods  glory,  to  a  mans  owne  foul,  to  other  vnens  fouls 

conviRion  and  confciences :  yet   I   underlland   Mailer  Cotton  to 

fdence.  ^^X'  Except  we  judgc  the  error  to  be  fo  and  lb  mif- 
chievous.  Tis  true,  there  is  a  fclf-conviBion  which 
fome  confciences  Imite  and  wound  themlelves  with  ? 
But  to  rub-[29jmit  thefe  confciences  to  the  tribunal 
of  the  civil  Magijlrate,  and  Powers  of  the  World, 
how  can  Mafter  Cotton  do  this,  and  yet  fay  no  man 
is  to  be  perfecuted  for  his  confcicnce  ? 

Peace.  Alas,  how  many  thoufands  and  millions  of 
confciences  have  been  perfecuted  in  all  Ages  and 
Times  in  a  judicial  ivay,  and  how  have  their  fudges 
pretended  victory  and  triumph,  crying  out.  We  have 
convinced  (or  conquered)  them,  and  yet  are  they 
objlinate. 

Truth.  Hence  came  that  hellilh  Proverb,  That 
nothing  was  more  obfitiate  then  a  Chrijiian :  under 
which  cloud  oi  reproach  hath  been  overwhelmed  the 
moft  faithful,  zealous,  and  conftant  witneffes  of  fefus 
Chriji. 

Peace.   But  faith  Mafter  Cotton,  Some  blinded  con- 
fciences are  fo  judicially  punilhed  by  God,  as  his  in 
Irelond  that  burnt  his  child  in  imitation  of  Abraham. 
Truth.   In  fuch  cafes  it  may  be  truly  faid,  the  Mag- 
ijlrate beares  not  the  fivord  in  vaine,  either  for  the 

Thevio-    punijhing  ox  preventing  of  fuch/fnj,  whether  unclean- 

dvilpface  nefs,  theft,  cruelty,  or  perfecution. 

though  out       And   therefore  fuch   confciences  as  are  fo  hardned 


The  bloody  Tenent  yet  more  bloody.  91 

by  Gods  judgement,  as  to  fmite  their  fellow-fervants,  ?/^/'"'- 
under  the  pretence  of  zeale  and  confcience  (as  in  i\\G^'f"^J^jp_ 
inftance  of  Saul  his  zeal  for   the  children  of  Ifraeled. 
again  ft  the  Gibeonites)  they  ought  to  be  fuppreji  and 
punijhed,  to  be  reftrained  and  prevented. 

And  hence  is  feafonable  the  faying  of  King  lames, 
that  he  delired  to  be  fecured  of  the  Papijis  concern- 
ing civil  obedience,'  which  fecurity,  by  wholefome 
Lawes,  and  other  wayes  :  according  to  the  wifdome 
of  each  Jlate,  each  Jiate  is  to  provide  for  it  felf  even 
againft  the  delujions  of  hardned  confciences,  in  any 
attempt  which  meerly  concernes  the  civil  Jiate  ^wA. 
Commonweale. 


30]  Examination  o/"CHAP.  XI. 

Peace. 

IN  this  Chapter  MarterCo//o«  takes himfelf  wronged, 
that  he  Ihould  be  thought  to  lay  this  down,  as  a 
conclu/ion,  viz.  that  it  is  not  lawful  to  perfecute  lefus 
Chriji. 

Truth.  What  difference  is  there  in  faying,  It  is  not 
lawtul  to  perfecute  a  confcience  rightly  informed,  and 
to  fay.  It  is  not  lawful  to  perfecute  ChriJI  lefus ;  was 
it  not  all  one  in  effedt  for  Chrif  to  fay.  Take  up  thy 
bed  and  walk,  as  to  fay.  Thy  fins  are  forgiven  thee  ? 

I  "  I  gave  good  proofe  that  I  intended  forme."    iVorkes  of  the   Moji  High  and 

no   perfecution    againft   them   for   Con-  Mightie    Prince    James,   248.     London, 

fcience   caufe,   but   onely   denied   to    be  1616.    Quoted  in  Scriptures  and  Reafons, 

fecured  for  civill   obedience,  which   for  &c.   Publications  Narraganfett  Club,  iii : 

confcience  caufe  they  are  bound  to  per-  31. 


92  The  bloody  Tenent  yet  more  bloody. 

Peace.  He  adds,  It  is  no  matter  of  wonder  to  lay 
down  the  principles  of  Religion  for  a  proof,  as  Gama- 
liel did. 

Truth.  Who  fees  not  a  vail  difference  between 
Mafter  Cottons  and  Gamaliels  I'peech  ?  Gamaliel  fpeaks 
of  that  particular  controverjie  concerning  Chrifts  per- 
An  over-  y^„  ^^d  profej/ion,  which  the  Icivs  fo  gainfaved  and 
^^/!^^J^  perfecuted.  Gamaliel  htly  aggravateth  their  oppoji- 
ordering  tion  by  the  danger  of  their  cour/'e,  if  polfibly  it  might 
MajJer  pj-Qve  to  be  the  Truth,  which  they  perlecuted.  Maf- 
alltadge  ter  Lotton  IS  to  lay  down  not  a  particular  anjicer,  but 
Gamaliel,  general  conclujions ;  and  notwithllanding  that  in  the 
forgotten  '-'°^^J^  o^  ^is  Book  he  malntaines  fuch  and  fuch  perfe- 
Mafter  cution,  yet  he  layes  this  down  as  his  firft  conclu/ion : 
johnGood-i(Y[   is   not   lawful   to   perlecute  a  confcience  rightly 

tVttlS  €XC€i~  -  .  .  ,  . 

lent  /d^oar  in  termed,  that  is,  Chriji  lej'us  in  his  Truths  and  Ser- 
in his        vants ;  and  that,  I   lay  never  perjecutor  profelfed   to 
tfeofxa-     Jq  without  a  Maske  or  covering. 
or  fghting      Peace.    What    of  that    faith    Mailer    Cotton,    for 
agaiujl      although  they  do   not  perfecute  Qhrijl  as  Chriji,  yet 
"  ■         they  do  it,  and  it  is  no  matter  of  wonder  to  tell  them 
as  Chriji  tells  Paul,  It  is  not  lawful  for  them  fo  to  do. 
Truth.    Doubtlefs  whatever  perfecutors  protels,  and 
what  Apologies  foever  they  make  in  all  the  particular 
cafes  for  which  Gods  J'er vants  are  perlecuted  ;  yet  the 
Saints  of  God  have  dealt  faithfully  to  tell  PerJecuters 
that  they  perfecute  Chriji  himfelf,  and  to  breath  out 

"John     Goodwin,     (i593-'655,)    of  and  a  warm  Arminian.   Lowndes  i  ^/'^//o- 

Queen's   College,    Oxford,    was    ejefted  grapkers  Manual,  ii  :  805,)  gives  a  lill  of 

from   the   living   of  St.  Stephens,  Cole-  his  more  important  works,  not  including 

man  street,  London,  for  refufing  the  fac-  this.     Calamv,   Konconformijls  Memorial, 

raments    indifcriminately   to   his    whole  i  :  151,  names  it,   but  no  copy  is  within 

parifh.      He   was   a  zealous    republican,  the  Editor's  reach. 


The  bloody  Tenent  yet  more  bloody.  93 

the  fire  of  Gods  judgements  againft  them,  even  out  of 
their  own  mouth. 

But  what  is  this  to  a  conclufton  laid  down  ?  for  fo 
Chrifi  laid  [31]  not  down  his  expofiulation  with  Paul 
as  a  conclufion,  as  Mafter  Cotton  doth  by  way  of  teach- 
ing, but  as  a  conviBion,  by  way  of  reproofe. 

Peace.  Yet  perjecutors  (faith  he)  have  perfecuted 
Chrifi  as  Chrifi ;  for  the  Scribes  and  Pharifes  faid. 
This  the  is  ^^/r,  come,  let  us  kill  him  :  and  lulian 
perfecuted  lefius  as  lefus  :  And  if  a  Chrifiian  in  Turkic 
Ihall  feek  to  gaine  a  Turke  to  Chrifiianity,  they  will 
perfecute  fuch  a  Chrifiian,  and  in  him  /^«j-  as  lefius. 

Truth.  It  is  faid  ^^j-  3.  [  i  7]  that  the  /e-wj-  perfecuted 
Chrift  out  of  is'norance :  for  though  they  had  fufficient  P'"'}^ 
knowledge  to  convmce  them,  yet  did  they  not  perle- ;;^^  >)^^/-^. 
cute  Chrifi  out  of  a  clearely  convinced  confidence,  ior  cuted  as 
then  it  could  not  be   out  of  isrnorance.     And  vet  it  ^'^"^  '^'^ 

^*.  •  .  .    "^       .    .   as  a  de- 

was  lufficient,  that  fo  great  a  power  ot  Gods  Spirit  ceher, 
appeared  in  the  evidence  of  Chrifis  works,  as  to  make '^^'?/>^^''^'' 
their y/«  to  be  againft  the  Spirit  of  Go</:  yet  had  they 
their  mask  and  covering  (as  is  evident:)  For,  this  is 
not  the  true  Chrifi  or  Mefiiah,  fay  they,  but  a  deceiver, 
a  witch,  working  by  the  power  of  the  devil,  a  /^Az/^ 
phemer,  -i-fieducer,  a  Traitor,  &c. 

Againe,  although  wretched  lulian  perfecuted  the 
very  name  of  Chrifi  and  lefius  (whom  formerly  he 
had  acknowledged  and  profelfed)  Yet  was  it  ftill 
under  a  inask  or  covering,  to  wit,  that  he  was  not  the 
true  Son  of  God,  nor  his  worjlnp  the  Truth,  but  his 
Roman  gods  were  true  (iff."     And  the  fame  fay  the 

■  The  Emperor  Julian   never  had  any     Chriftianity  which  he  naturally  poffefled, 
fincere     faith     in    Chriftianity.      "  The     a  Chriftianity  that  turned  wholly  on  ex- 


94  The  bloody  Tenent  yet  more  bloody. 

Turkes  in  perfecuting  Chrijtians,  and  in  them  Chrijl 
lejus  as  a  Prophet  inferiour  to  their  onely  great  and 
true  Prophet  Mahoniet. 

And  lartly,  neither  Scribes,  nor  Pharifees,  nor 
lulian,  nor  Turkes,  did  or  do  perfecute  Chriji  lejus 
otherwife  then  as  they  were  and  are  bound  lb  to  do 
by  Mafter  Cottons  doBrine,  as  (hall  further  appear, 
notwithftanding  K\%  plea,  that  fuch  Magijlrates  muft 
forbeare  to  punilh  untill  they  be  better  informed. 

Peace.   But  let  tyrants  and  perfecutors  profefs  what 
they  will  (laith   Mai1:er  Cotton,)  yet  this  varieth   not 
the  truth,  nor  impeacheth  tht-wifdoiiwoi  the  conclujion. 
Truth.   Sweet  peace,  how  can  I  here  chufe,  but  in 
Cant.  5.    (-j^g  £j-fj-  place  obferve  that  great  myjlery  of  the  wak- 
l  Jletp  -let  "^S>  J^^^P  °^  ^^  moft  precious  fervants  of  the  moft 
my  heart    high   God,    in    the   affaires  of  his   icorjhip,   and   the 
waketh.     ICingdome  of  his  dear  Son  ?    Awake  ;   for  what  tiery 
32]  cenjures  juftly  poureth  forth   this  our  excellent 
Adverfarie  againli  the  oppreffours  oi  confcience,  enti- 
tuling  them  with  the  names  ot  tyrants  and  perfecu- 
tors, notwithftanding  their  vaine  profej/ions,  pretences, 
apologies  and  pleas  for   their  tyranny  and  Bloodjhed} 
Againe,  how  fall:  alleep,  in   his  fo  zealous  pleading 
for  the  greatell:  tyranny  in  the  world  (throughout  his 
whole  book)  though  painted  and  wajhed  over  with 
faire  pretences  &c } 

2.  He  granteth  upon  the  point  the  truth,  which 
was  affirmed,  and  he  denyed,  to  wit,  that  no  perfe- 
cutor  o*f  Chrijl  ever  perfecuted  him  as  the  Son  ot  God, 

ternals,  could  eafilv  make   the   tranfition  he  was  himfelt   unconfcious,   into  a  de- 

to  Paganilm.    Julian  was  converted  from  cided    and    zealous    Pagan."     Neander, 

being  an  outward  Chriftian  with  a  fecret  Church  Hijlory,  ii  :  40. 
leaning  to  Paganifm,  of  which   perhaps 


The  bloody  Tenent  yet  more  bloody.  95 

as  lefus,  but  under  fome  mask  or  covering,  as  thou- 
fands  of  black  and  bloody  clouds  of  perfecuting  wtt- 
nejfes  in  this  cafe  moft  lamentably  make  it  evident 
and  apparent. 

Peace.  Mafter  Cottons  next  charge  is  very  heavy 
againft  the  difcujfer,  tor  exalting  himfelt  above  God 
in  the  difcerning  of  Mafter  Cottons  fellowfhip  with 
perfecutors,  notwithftanding  his  profejjion  againft  fuch 
perfecution. 

Truth.  The  Lord  Jefus  faw  in  the  lews  fuch  a 
co«/rar/>/y  between  t\ie.ir profejjions  ^nA  praBifes  (even 
in  this  cafe  oi perfecution)  Mat.  23.  [29-31.] 

2.   Himfelf  in  effedt,  but  even  now,  faid  the  fame 
of  all  perfecutors  :   [What  ever  pretences  they  make, 
faith  he]  and  they  will  pretend  great  things  oflove^'^^'P 
to  Chrif,  and  kifs  him  ten  thoufand  times,  when  trea-'^iZl.'" 
fons  diTid  faughters  are  is  [arife  ?]  in  their  courfes.    And  tUn. 
will  Mafter  Cotton  fay  that  Chriji  lefus  exalted  him- 
felf above  God,  in  fpying  out  fo  great  a  ttiyfery  ?   It  is 
no  new-thing,   that   Mafter  Cotton  ftiould  be  apt  to 
fay  with  David,  That  man  that  hath  done  this  thing 
(hall  die,  not  duely  confidering  and  pondering  that 
our  felves  are  fons  of  blood,  and  children  of  death, 
condemned  by  our  own  mouth,  if  the  righteous  ludge 
of  the  whole  world  ftiould  deal  feverely  with  us. 

Peace.  But  Mafter  Cotton  (for  a  clofe  of  this  Chap- 
ter) complaines  of  his  own  fuffering  of  bitter  perfe- 
cution, and  the  Lord  lefus  in  him,  being  unjuftly 
flandered,  except  the  difcuffer  can  prove,  that  any 
doBrine  of  his  tendeth  to  perfecute  any  of  the  fervants 
of  ChriJl. 

Truth.  Let  a  mans  doEirine  and  praBife  be  his  wit- 


96  The  bloody  Tenent  yet  more  bloody. 

nejfes,  and  let  every  foul  judge  in  the  fear  of  God, 
whether  the  do^n'ne  of  [33]  this  Book  maintaining 
fuch  and  fuch  a  perfeciition  to  be  an  holy  truth  wajh'd. 
white  in  the  blood  of  the  Lamb,  agree  not  lamentably 
with  all  their  imprij'onings,  banijhings,  &c.  inHidted 
upon  fo  many  feveral  forts  of  their  own  countrinien, 
friends,  and  brethren  in  the  wildernejs,  for  matter  of 
Religion  and  conjcience ;  amongft  which  the  Lord 
Jejus  will  be  heard  at  lall:  to  have  faid,  Why  perfe- 
cuteft:  thou  me  ?  why  banilhell  and  whippeft  thou 
me,  &c? 

2.  Will  not  all  peffecuting  prelates,  Popes  &c.  take 
heart  from  hence  ( according  to  their  leveral  religions 
and  confciences)  to  perfecute  the  heretick,  blafphemer, 
feducer,  &c.  although  they  all  will  fay  with  Mafter 
Cotton,  It  is  not  lawful  to  perfecute  a  conjcience  rightly 
informed,  that  is,  Chrijl  Jefus  in  his  truths  or  fervants  ? 
Peace.  But  the  difcuffer  (faith  Mailer  Cotton)  is  a 
hitter  per/'ecutor,  in  llandering  him,  and  Chriji  Jefus 
in  him,  for  a  per/'ecutor. 

Truth.   I   fee   not  but   Mafter  Cotton   (though   of 
Davids  fpirit)   may   be   guilty   of  <)auls  lamentable 
complaint,  that  David  perfecuted   him,   and   that  he 
Wolves      could  finde  none  to  pity  him  ?    Who  knows  not  that 
ingthat     '^  -^"^  our  own  Popifli  Bijhops  in  ^een  Maries,  yea 
the  flieep    and  of  latc  times  our  Proteftant  Bijhops  againrt  the 
^them""    non-conformijis  have  been  wont  to  cry  out,  what  bit- 
ter  perj'ecution    themfelves    have  fuffered   from    the 
Jlanderous  cenjures  and  reproaches  of  the  Jervants  of 
Chrijl  fej'us  againft:  them  ?      Who  yet  have  fliot  no 
other  arrowes  at   them   but   the   faithful  declarations 
and  dijcoveries  of  Gods  holy  truth,  and  the  evil  ot  the 


The  bloody  Tenent  yet  more  bloody.  97 

oppojing  and  perfecuting  of  it,  and  the  profejfors  of  it  ? 
And  how  neer  will  Mafter  Cotton  be  found  to  clofe 
with  that  late  bloody  Woolfe  (fo  far  as  his  chaine 
reached)  Bifhop  Laud,  who  being  an  injirutnent  of 
the  bloody  hunting  and  worrying  of  thofe  three 
famous  witnejjes  of  Chriji,  Mafter  Prin,  Mafter  Baji- 
wick,  and  Mafter  Burton ;  yet  at  their  publike  fen- 
tence  in  the  Star-chamber,  he  lamentably  complained 
that  thofe  poor  Lambs  did  bark  and  bite  him  with 
unjuft  reproaches,  llanders,  &c,^ 


34] 

M 


Examination  of  CHAP.  XII. 

Peace. 
After    Cotton   here  lirft   complaineth   that   his 
words  are  tnij-reported  concerning  the  punijh- 


'  William  Prynn,  a  barrifter,  who  had  Prynn  having  once  loft  his  ears  before 
Written  againft  theatrical  amurements,  by  lentence  of  this  Court,  Anno  1633, 
John  Baftwick,  a  phyfician,  who  had  whereof  he  was  now  fentenced  to  have 
written  a  book  denying  the  divine  right  the  remainder  of  his  ears  cut  oiF,  and 
of  biiliops  above  prefbvters,  and  Henry  alfo  it  was  decreed  that  he  (hould  be 
Burton,  a  clergyman,  who  had  publifhed  ftigmatized  on  both  cheeks  with  S.  L., 
two  lermons  reflefting  on  the  proceed-  fignifying  a  Seditious  Libeller.  And  in 
ings  of  the  hierarchy,  were  each  brought  June  30  the  above  named  three  defend- 
before  the  High  Commiffion  in  1633-4,  ^"'^  '°'^  their  ears,  the  hangman  rather 
and  fentenced  to  very  fevere  punifhment.  fawing  off  the  remainder  of  Prynn's  ears. 
All  were  imprifoned  and  fined,  and  than  cutting  them  off."  All  three  were 
Prynn  fufFered  mutilation.  In  1637  alio  to  fuffer  perpetual  imprifonment  in 
they  were  brought  before  the  Star-  the  remoteil  prifons  of  the  kingdom, 
chamber,  charged  with  having  employed  Rufhworth,  HiJ}.  Colleliiom,  ii  :  382  : 
their  leifure  in  prifon  in  writing  againft  Neal,  Hi/lory  of  Puritans,  i  :  317,  327  ; 
the  hierarchy.  They  were  condemned  Hallam,  Conft.  Hi/},  of  England,  259. 
"  and  the  Court  proceeded  to  fentence  Archbifhop  Laud  in  pafling  fentence 
and  fined  each  of  the  defendants  Prynn,  made  a  laboured  fpeech,  defending  him- 
Baftwick  and  Burton,  5000  1.  apiece  to  felf  againft  the  accufations  of  the  Puri- 
the  King,  and  adjudged  the  two  latter  to  tans,  and  complained  of  "  this  Malicious 
ftand  in  the  Pillory  at  Weftminfter,  and  Storm,  which  hath  lowred  fo  black  upon 
then  to  lofe  their  ears;  and  that  Mr.  me."  Rufhworth,  Hiji.  Coll.,  ii  :  383. 
»3 


98  The  bloody  Tenent  yet  more  blooay. 

ment  of  the  heretick  after  once  or  twice  adfnonition. 
Tit.  3.  10. 

Truth.  I  defire  that  others  may  judge  in  xhrte par- 
ticulars. 

Firft,  whether  thej'uww  and  pith  of  the  ivords  are 
not  rendred. 

2.  Whether  this  Titus  3.  was  brought  by  Mafter 
Cottoji  to  prove  (as  is  now  pretended)  that  an  Here- 
tick might  be  perfecuted  with  an  excommunication 
after  once  or  twice  adtnonition  :  or  whether  the  quef- 
tion  be  not  of  another  kind  oi perfecutioyi. 

3.  Whether  that  Tit.  3.  11.  do  hold  forth,  That 
although  a  man  be  a  heretick,  bla/'phemer,  feducer,  he 
may  be  punirtied  with  a  Civil  or  corporeal punijhment, 
yea  though  he  lin  againft  his  own  conjcience. 

I  add  a  fourth,   whether   indeed  las  Mafter  Cotton 
intimates)  the  dijcujfer  makes  this  Tit.  3  a  refuge  for 
hereticks.     Great  found  and   noife   makes   this  word 
The  blood  heretick,  heretick.     I   dare  appeal   to   Marter  Cottons 
under  the  '^'^''^J'^^^^^'-'^'  and  memory,  whether  the  reading  ot  hijio- 
Altar  is  a  ries,  and  the  experience  of  time  will   not  evince  and 
/'"l^'^^yf-  ^Yove.,   that   hereticks   and    Chrijlians,    hereticks    and 
6.  [9.]      Martyrs  (or  witnefles  of  Chriji]  have  not  been   the 
fame  inen  and  women  :   I  fay  againe,  that  fuch  as  have 
been  ordinarily  and  commonly  accounted  and  perfecu- 
ted for  hereticks,  have  been   the  fervants  ot  the  moft 
high  God,  and  the  followers  and  witneffes  of  the  Lord 
yefus  Chriji. 

Peace.  You  know  [dear  truth)  the  catalogues  of 
here/ies  and  hereticks  extant,  &c. 

Truth.  Grant  it  (fweet  peace)  that  fome  in  all 
times  have  fuffered  for  erroneous  confcience.  Yet  I  dare 


The  bloody  Tenent  yet  more  bloody.  99 

challenge  the  father  of  lies  himfelf  to  difprove  this  ^  '^'^'- 
afTertion,  That   the  moll  of  fuch  (beyond  all  com- JJ^,y/,-^/ 
parifon)  that  have  ever  fuffered  in  this  world  for  here-  fe/f. 
ticks,  have  been  the  difciples  and  followers  of  Chriji 
"Jefus.     And  oh   that  not  only  the  Lions,  Leopards, 
the   Bears,    Woolves,   and    Ty-\i'^\gers   (the   bloody 
Pharoahs,  Sauls,  Herods,  Neroes,  Popes,  Prelates  &c.) 
fhould  fetch  from  hence,  their  perfecuting  arrows  All  Anti- 
and  commijjions,  but  that  even  the  Davids,  the  men  ^''^"^""^ 
after  Gods  own   heart,   the   AJas  (whofe   hearts  'A-'^^perfecutors 
perfect  with  God)  that  fuch  as  are  tht  Jheep  and  la?nbsmake  Tit. 
of  Chriji,  (hould  be  fo  monftroufly  changed  and  tranf-  ^^„'^"^ 
formed  into  lyons,  beares,  &c.  yea  and  (liould  the  to  Fortre/s. 
this  holy  Scripture  of  Tit.  3.  for  this  their  unnatural 
and  monftrous  change  and  transformation. 


Examination  of  CHAP.  XIII. 

Peace. 

IN  this  I  3  Chapter,  dear  truth,  you  argue  the  great 
miftake  of  the  world  in  their  common  clamour, 
an  heretick,  an  heretick,  a  perfon  objlinate  in  funda- 
mentals  ;  and  you  prove  that  this  word  heretick  intends  Difcujid. 
no  more  then  a  perfon  objlinate  againft  the  admoni- 
tions ot  the  Lord,  although  in  lelTer  tnatters :  upon 
this  Mafter  Cotton  concludes  in  this  i  3  Chapter,  that 
the  difculfer  gives  a  larger  allowance  tor  proceeding 
againft  erroneous  perfons  then  himfelf  did. 

Truth.   I  muft  deny  that  the  difculfer  gives  a  larger 
allowance  then  Mafter  Cotton,  or  any  at  all,  that  the 


I  oo  The  bloody  Tenent  yet  more  bloody. 

hereticks  or  ohjlinate  perfons  fliould  be  dealt  withall 
by  the  Civil  Magijirates  ot  Crete,  but  onely  by  the 
fpiritual  power  of  the  hord  'Jefus. 

1.  For  firrt,  What  though  I  granted  that  an  objli- 
nate  perfon,  contending  about  Genealogies,  ought  not 
to  be  luffered,  but  after  once  or  twice  admonition 
ought  to  be  rejeBed}  And, 

2.  What  though  I  grant  that  after  fuch  faithful 
admonitions  once  or  twice,  he  cannot  but  be  con- 
demned of  himfelf?  yet  according  to  his  third 
anfwer,  how  will  it  appear  that  I  grant,  that  an  here- 
tick  is  rightly  defined  to  be  one  objlinate  in  funda- 
mentals, when  I  maintaine,  and  Mafter  Cotton  feem- 
eth  to  grant,  that  the  heretick  may  be  fuch  an  one  as 
is  objlinate  in  lejjer  points  and  prahifes  ? 

3.  Further,  let  the  word  l^i-iia—at  imply  an  over- 
turning, yet  will  it  not  follow,  that  therefore  an  here- 
tick is  he,  who  is  wil-  [36]  fully  obltinate,  in  holding 
forth  fuch  errors  as  fubvert  the  foundation  of  the 
Chrijlian  religion  :  For  however  that  Mailer  Cotton 
faith.  That  fuch  difputes  may  tend  to  overthrow 
Chrijlianity,  yet  that  is  but  in  remote  pojjibility,  as  the 
prick  of  "3^  finger  may  kill  the  heart,  if  it  ranckle  and 
fefter,  and  fo  go  on  from  member  to  member  without 
means  applyed :  yet  this  cannot  be  faid  to  be  a  mor- 
tal wound  at  firft.     So  is  it  in  the  body  of  Chrift. 

Peace.  The  Apoftle  difcourling  of  meats  and  drinks, 
of  eating  and  drinking  with  offence,  calls  an  oftenfive 
eating  a  dejlrudion  of  thtjoul  for  which  Chrijl  died : 
and  yet  I  fuppofe  he  will  not  fay  that  that  difference 
was  2i.  fundamental  difference. 

Truth.   It  hath  been  a  grofs  and  barbarous  millake 


The  bloody  Tenent  yet  more  bloody.  i  o  i 

of  the    monopolizers    of    learning,    both    divine   and  J^*^  ^''"■'- 
humane.  The  Clergy  both  of  PopiJJj  and   Protejlant ^^fp^^l"^, 
faSlions  and  worjhips  :  And  how  many  are  the  thou- w^  of  that 
fands  of  milHons  of  abufes,  prophanations  and  blaj'-'^!"r  ^^''"' 
phemies  againft  the  God  of  heaven  in  all  (the  Anti- jhisofGods 
chrijiian)  ChriJlendome,in  2^1  preachings,  writings,  pro-  <>^"  '^^'^- 
ceedings,  and  procejfes,  touching  this   name  heretick, 
herefie,  &c  '?  By  the  impartial  cenfure  of  the  Lord,  he 
is  an  heretick,  who  wilfully  perlifts  in  any  linful  doc- 
trine againft  the  due   admonitions  of  the  Lord;  for 
every  bit  and  parcell  of  leaven  is  to  be  purged  out  of 
the  houle  of  God,  as  well  as  the  greater  and  funda- 
ment all  lumps. 


Examination  of  CHAP.   XIV. 

Peace, 

IT  is  a  fallhood  (faith  Mafter  Cotton)  that  I  call  the 
flight  HJinings  of  Gods  people  to  the  checks  of  their 
confciences,  their  finning  againft  their  confcience :  for 
I  fpeak  not  (faith  he)  of  the  finning  of  Gods  people 
againft  confcience,  but  of  an  heretick  f'ubverted,  much 
lefs  do  I  call  their  flight  lijlening  to  confcience  an  heret- 
ical finning  againft  confcience,  leaft  of  all  do  I  fay, 
that  {ox fight  lifening  to  the  checks  of  confcience,  he 
may  lawfully  be  perfccuted  as  for  finning  againft  his 
confcience.  And  he  adds  this  gall  to  the  former  vin- 
egar. Thus  men  that  have  time  and  leafure  at  will, 
fet  up  linages  oi  clouts,  and  then  fhoot  at  them. 
37.]  Truth.  Mafter  Cotton,  elfewhere,  granteth  that 
Gods  children  may  (through  pafTion,  &c.)  be  carried 


I02  The  bloody  Tenent  yet  more  bloody. 

on  to  defpife  admonition,  and  may  be  excommunicated, 
and  if  fo,  how  can  they  refuiing  of  Chrijis  admoni- 
tion in  the  church,  be  excufed  from  linning  againft 
the  {e]{-condemning  of  themfelves  ?  For  if  a  child  of 
God  may  poiribly  be  excommunicated  for  objlinacy  in 
fome  pajjion,  temptations,  &c.  then  may  he  be  this 
heretick  or  wilfull  man  in  this  Tit.  3. 

Tis  true,  that  in  an  houre  of  great  temptations,  Gods 
people  may  fin  againll  clear  light  of  conviBion,  and 
fentence  of  confcience,  as  David  and  Peter,  &c.  But 
(as  I  conceive)  the  holy  Spirit  of  God  in  this  3  of 
Titus  intends  not  fuch  a  clcarncfs  o^  felf-condemning, 
but  either  that  the  admonitions  of  the  Lord  are  fo 
evident  and  clear,  that  either  if  he  in  his  own  con- 
Jcietice  before  Go^/ improved  them  i'erioully  and  duely, 
they  would  clear  up  the  truth  ot  God  unto  him  :  or 
elfe  the  checks  ot  confcience  are  fuch  as  are  recorded 
to  have  been  [Cant.  5.)  in  the  members  oi  Chriji,  in 
the  Church  ot  the  Jews;  and  Mafter  Cotton  cannot 
render  a  fufficient  realbn,  why  they  may  not  alfo  be 
found  in  the  members  of  the  churches  of  the  Qhrif- 
tians. 

Peace.   I  perceive  indeed  (dear  truth)  the  wonder- 
ful effedls  of  2.  Jlrange  tongue,  in  the  church  ot  Chrijl : 
The  noife  and  Ibund  of  a  Greek  word  heretick,  in  poor 
A  child  oj  Englijh  eares,   hath  begot  a  conclujion,  that  a  perfon 
pojTibhbe  retufing  once  or  twice  admonitioyi  tor  lome  point  of 
an  Here-    DoBritie,  is  luch  an  heretick  or  monjler,  that   he  can- 
not poffibly  be  a  child  of  God;  whereas  Mailer  Cot- 
ton granting  that  a  child  of  God  may  polTibly  retufe 
once  and  twice  admotiition,  and  fo  come  to  be  excom- 
municated;  What  doth  he  then  in  plaine  Englijh,  but 


tick. 


The  bloody  Tenent  yet  more  bloody.  lo;: 

fay,  that  a  child  of  God  may  be  obftinate  to  excom- 
munication or  rejeBion  (that  is  in  Greek)  be  an  here- 
tick  ?  And  what  is  this  but  contrary  to  his  former 
Ajfertion,  that  a  childe  of  God  cannot  be  heretically 
obftinate  to  rejeSlion,  &c. 

Truth.  Queftionlefs  no  child  of  God,  but  in  temp- 
tation, may  lin  heretically,  that  is,  objlinately  upon  once 
or  twice  admonition,  again  ft  the  checks  and  whifper- 
ings  of  his  own  confcience,  and  againft  that  evidence 
of  light,  which  (afterward)  he  wondreth  how  he 
could  defpife :  and  this  rejefting  or  cafting  forth  of 
the  viiible  fociety  of  Chrijl  Jejus  and  his  fervants,  is 
not  for  deJiruBi-\^i'^^'^n  but  humiliation  ^nA  fa  hat  ion, 
in  the  day  of  the  Lord  Jefus. 

Peace.  I  judge,  that  no  fon  oi peace,  in  a  fober  and 
peaceable  minde,  can  judge,  as  Mafter  Cotton  here 
doth,  this  to  be  an  image  ot  clouts. 

Truth.  Nor  -can  I  learn,  that  the  difcufler  fo 
abounded  in  time  and  leafure,  as  to  make  fuch  images 
(as  Mafter  Cotton  infinuates.)  It  is  not  unknown  to 
many  witnelfes  in  Plymmouth,  Salem,  and  Providence, 
that  the  difcufters  time  hath  not  been  fpent  (though 
as  much  as  any  others  whofoever)  altogether  in  fpirit- 
ual  labours,  and  publike  exercife  of  the  word,  but  day 
and  night,  at  home  and  abroad,  on  the  land  and 
water,  at  the  How,  at  the  Oare,  for  bread;  yea  and 
I  can  tell,  that  when  thefe  dijcujjions  were  prepared 
for  publike  in  London,  his  time  was  eaten  up  in 
attendance  upon  the  fervice  of  the  Parliament  and 
City,  for  the  fupply  of  the  poor  of  the  City  with  wood 
(during  the  ftop  of  coale  from  Newcajlle,  and  the 
mutinies  of  the  poor  for  firing.)     Tis  true,  he  might 


I04  The  bloody  Tenent  yet  more  bloody. 

For  uihicb\^2ive.  TUD  the  Tode  of  preferment,  as  well  in  Old  as 
thrTuzh  ^t^"^  Englatid,  and  have  had  the  leafure  and  time  of 
the  hurry  fuch  who  eat  and  drink  with  the  drunken,  and  fmite 
2'^'j",'""'^  with  the  fift  oi  wickednefs  their  fellow  fervants  ;  But 
cejfiiy  of  God  is  a  moft  holy  witnefs,  that  thefe  meditations  were 
his  dcpar-  fitted  fof  pubUlce  view  in  change  ot  rootnes  and  cor- 
7o7'bis're-  ^^^•*'»  7^^  fometimes  (upon  occafion  of  travel  in  the 
compence  country,  concering  that  bufinefs  oi fuell)  in  variety  of 
'f./*'-"^"-^'' ftrange  houjes,  fometimes  in  the  fields,  in  the  inidft 
jlraightsof^^i^^'^''-'l\  where  he  hath  been  forced  to  gather  and 
the  difeuf-  fcatter  his  loofe  thoughts  and  papers. 
Jen  time        p^^^^    ^g|j  ( notwithftanding  Mafter  Cottons  bit- 

tn  cotnpo-  .        ,     ,  ,  ,     '^ 

Jingoftheier  cenfure)  fome  perlons  ot   no   contemptible  note 

Bloody       f^Qj-  intelligence,  have  by  letters  from  England,  informed 

the  dijcujfer,  that  thefe  Images  of  clouts  it  hath  pleafed 

God  to  make  ufe  of  to  ftop  no  fmall  leakes  of  perfe- 

cution,  that  lately  began   to  How   in   upon   dilfenting 

confciences,  and   (amongll:  others)  to   Marter  Cottons 

own,  and  to  the  peace  and  quietnefs  of  the  Indepen- 

dants,  which  they  have  fo  long,  and  fo  wonderfully 

enjoyed. 

*  Ipreju-       Truth.   I  will  end  this  Chapter,  with  that  famous 

%ZT  dijinaion  of  the   Lord   Jefus;    ^Digging,   Begging, 

comforta-    Stealing,  are  the  three  wayes  by  the  which  all   that 

^^'■/W^""-' pretend  to  be  Chrijls  Stewards  are  maintained.   They 

WCwhieh^^^^  cannot  digg,  can  begg  the  glittering  pre-[39jfer- 

tbe  Saints  ments  ot  this  prefent  evil  world,  and  the  wages  of 

'make  for    Balaam.     They  that   cannot   dig   can  Jleal,    in    the 

their         wayes  oi  fraud,  opprejfton,  extortion,  &c.      But  by  the 

Teachers    rnercy  of  the  moft  high,  the  difcujfer  hath  been  ina- 

ahl'o'nly    t>Ied  to  get  his  bread  by  as  hard  digging,  as  moft  dig- 

1  ajfirme,  that  fuch  as  will  not  teach  without  money,  they  mujl  and  do  beg  or  fleal. 


The  bloody  Tenent  yet  more  bloody.  105 

gers  in  New  or  old  England  have  been  put  to :  and  chriji 
let  all  men  judge,  whether  fuch   as  can  beg  or  Jl^^l jipn^'ion 
and  cannot  dig ;  or  fuch  as  chufe  neither  to  beg  nor  of  Diggers, 
Jleal,  but  dig,  have  moft  time  and  leafure   to  make  ^''SS'"> 
fuch  images  of  clouts,  &c. 


Examination  of  CHAP.  XV. 

Peace. 

IN  this  pafTage  (Dear  Truth)  we  hear  a  found  of 
Agreement ;  Mafter  Cotton  confenteth,  that  this 
third  of  Titus  evinceth  no  civil  rejeSlion,  but  excom- 
munication out  of  the  Church  of  Chrijl ;  and  he  faith, 
That  no  fillable  of  his  conclujion  lookes  at  more. 

And  whereas  it  might  be  objedted,  That  excom- 
munication cannot  fitly  be  called  perfecution  :  he  an- 
fwers  yes,  and  quotes  Luk.  21.  12.  John  16.  2. 

Truth.  Were  it  not  for  the  fierce  hands  of  angry 
EJaus,  this  (hril  fweet  voice  might  pafs  for  "Jacobs. 
What  ever  Mafter  Cottons  ends  and  intentions  were 
(of  which  I  cannot  but  judge  chatitably)  the  eye  of 
God  alone  difcerneth,  but  for  Mafter  Cottons  words, 
fillables  and  arguings,  let  all  impartial  readers  and 
confciences  judge  of  thefe  four  conjiderations. 

Firft,  Whether  the  word  perfecution,  do  not  in  all 
proper  and  ordinary  fpeech  fignifie  penal  and  corpo- 
ral punifhment  and  afflicftion. 

2.  Whether  the  point  in  queftion  agitated  between 

the  prifoner  and  Mafter  Cotton  throughout  the  book, 

concern    not   only  penal  and  corporal  aflidlion :   and 

whether  it  can  be  imagined,  that  the  prifoner,  or  the 

«4 


1 06  The  bloody  Tenent  yet  more  bloody. 

Per/ecu-  difcujfer,  or  any  that  plead  for  the  purity  of  Chrijis 
properh.  Ordinances,  could  ever  plead  againft  excommunicating 
nor  ufualiy  zn  heretick  or  wilful  offender  out  of  the  Church  of 
taken/or  chrijl :  And  although  the  Scriptures  by  Mafter  Cot- 
u<il punijh-ton  quoted,  do  mention  ex-\^\o\communication,  as  an 
ment.  unjuft  oppreffion  ;  yet  they  fpeak  alfo  of  corporal 
affli(flions,  imprifonments,  bringing  before  judgement- 
feats,  and  killing  alfo. 

3.  It  could  be  told  in  what  countrey,  at  a  publike 
fentence  of  banijhtnent  of  a  certaine  perfon,  a  text  of 
Scripture,  Rom.  16.  17.  (parrallel  with  this  of  T/V.  3.) 
was  alleadged  by  the  c\\\^i judge  in  court  for  a  ground 
(not  oi  J piritual  excommunication,  but)  oi  civil,  out  of 
the  Commonweal.^ 

4.  Were  it  not  more  for  the  name  of  God,  for  the 
honour  of  his  truth,  and  the  comfort  of  Mafter  Cot- 
ton, plainely  and  ingenuouily  to  acknowledge  his 
mifapplying  of  this  holy  Scripture  of  Tit.  3.  then  to 
cover  it  by  fo  thin  and  poor  a  plea,  viz.  that  he 
intends  by  perfecution,  excommunication  out  of  the 
Cburch  of  Chrijl  ? 

■  This  of  courfe  refers  to  the  fentence  Records,  i.  145,   161.      The   text   reads, 

pafled   againll    Williams  himfelf  in  the  "  Now   I  befeech   you,   brethren,   mark 

General  Court  of   Maifachufetts,  Oft.  8,  them  which  caufe  divifions  and  otFences 

1635.      The   judge    was    John   Haynes,  contrary  to  the  doftrine  ye  have  learned  : 

who  was  Governor  that  year.    Mafs.  Col.  and  avoid  them." 


The  bloody  Tenent  yet  more  bloody.  1 07 

Examination  of  CHAP.  XVI. 

Peace. 

M  After  Cotton  here  grants  a  toleration  to  fews, 
Turkes,  Pagans,  yea  and  Antichrijiians,  with 
one  exception,  to  wit,  fo  that  they  continue  not  to 
feduce,  &c. 

Truth.  But  it  muft  be  remembred,  that  before  and 
after  he  maintaines  perfecution  againft  Apojiates,  blaf- 
phemers,  and  idolatours,  and  then  who  knows  not  how 
all  thefe  four  forts,  jfeivs,  Turkes,  Pagans,  and  Anti- 
chrijlians,  are  full  of  blajpbemy  and  idolatry  ?  Now  in 
cafe  rhey  feduce  not,  they  are  to  be  perfecuted  as 
idolaters  and  blafphetners,  how  then  are  they  to  be 
tolerated  ? 

Peace.  It  could  not  be  (had  not  this  holy  man 
been  catcht  with  iipping  at  the  bloody  cup  of  the 
great  whore)  that  Mafter  Cottons  ajirtnations  and  doc- 
trines Ihould  thus  quarrel  among  themfelves. 

But  further,  I  fee  not  the  equality  ot  his  yoakiiig 
the  Oxe  and  the  AJfe  together,  when  he  further 
co\iYi\et^  J  educing  of  people  into  worfhip  of  falfe  Gods, 
coyijidence  of  a  mans  own  merit,  &c.  (which  2.X&  Jpirit- 
ual  matters)  with  /educing  into  feditious  conjpiracies 
againft  the  lives  and  ejiates  of  fuch  Princes  [41]  as 
will  not  fubmit  their  confcience  to  the  Bijhop  of  Rome. 

Truth.  Your  obfervation  {dear  peace)  is  feafonable; 
the  former  are  meer  Religious  ^nAfpiritual,  the  lat- 
ter are  meerly  civil,  againft  which  the  civil  Jlate  is 
bound  to  defend  it  felf  with  civil  weapons. 

Peace.  In  the  next  place  Mafter  Cotton  chargeth 
the  difcujfer  with  want  of  reajon,  truth,  and  candor. 


1 08  The  bloody  Tenent  yet  more  bloody. 

for  obferving  how  unfitly  thofe  Scriptures  of  Phil.  3. 

[17.]  Rom.  14.  [1-4]  are  produced  to  prove  a  toller a- 

tion  of  lefler  errors :    And  he  affirmes,  that  he  never 

intended,  that  what  the  Churches  might  not  tolerate, 

the  Cities  might  not,  Gfc. 

Truth.  The  point  is  tolerating  or  perfecuting  by  the 

civil Jiate ;  whatever  therefore  be  Mailer  Cottons  inten- 
Examina.  tions,  it  is  apparant,  unlefs  the  Cities  and  Churches  of 
Phil  3.  Rome  and  Philippi  be  confounded  together  (as  com- 
and  Rom.  monly  they  are  in  cafe  oi perfecution)  I  fay  it  is  then 
'+•  apparent  that  there  is  no  Scripture  brought  for  the 

civil  Jiate  its  tolerating  o^  points  o^  Xcff^r  moment,  nor 

are  thefe  Scriptures  brought  to  any  purpofe  in  hand, 

but  prophaned. 

Peace.   But  obferve  his  Argument,  The  civil  Jiate 

toUerates  petty  theeves  and  lyers,  to   live  in   Towns, 

Cities  &c. 

Truth.  No  well  ordered  State  or  City  can  fufFer 

petty  Theeves  and  lyers  without  fome  punijhment,  and 
y  r_  we  know  how  feverely  in  the  State  of  England,  even 
vere,  tut  theeves  have  been  punifhed  even  with  death  it  felf;' 
not  chrtf-  jjm  Mafler  Cotton  is  aeainft  fuch  cruelty,  for  he  pleades 

tmn,  more  ^  n  •  r    ^    rr  •  •  r 

then  juda-^'^'^    tollerating    or   leller   errors,  even    m    pomts  or 
icaipunijh-  Religion  and  worjhip. 

"^l'  'J    .       2.   If  tolleratinv  of  lelfer  errours  be  granted  upon 
England,    this  ground,  vtz.  till  God  may  be  pleafed  to  manifeft 

'  "  In  this  country  our  antient   Saxon  and  all    perfons   guilty  of  larceny  above 

laws  nominally  punifhed  theft  with  death,  the  value  of  twelve  pence  were  direfted 

if  above  the  value  of  twelve  pence  ;   but  to  be  hung.     So   that   dealing   to  above 

the    criminal    was  permitted   to   redeem  this    value    became    a    felony  abfolutely 

his  life  by  a   pecuniary  ranfom.      But  in  capital    and    fo   continued    to    our    own 

the   ninth   year  of  Henry  the   firft   this  times."  Stephen,  Commentaries  on  Laws 

power  of  redemption   was   taken   away,  of  England,  iv.  187. 


The  bloody  Tenent  yet  more  bloody.  1 09 

his  truth ;  is  not  the  fame  a  ground  for  tollerating  of 
greater,  as  the  holy  fpirit  of  God  argues  2  Tim.  2. 
trying  if  God  may  be  pleafed  to  give  repentance  ? 

Peace.  Yea  but  (faith  he)  the  greater  will  infeSl, 
and  fo  is  more  dangerous,  and  the  tolleration  is  the 
more  unmerciful  and  cruel  to  the  fouls  of  many. 

Truth.  Lyars  and  Theeves  infedl  alfo,  even  the 
Civil  Jiate,  and  a  little  leaven  will  leaven  the  whole 
lumpe  ;  and  therefore  as  the  Commonweal  ought  not 
upon  that  ground  to  tollerate  petty  [42]  theeves  and 
lyars,  fo  hath  Chrijl  Jefus  provided  in  his  holy  king- 
dom  and  City  againft  leffer  evils,  and  upon  this  ground, 
that  a  little  leaven  will  leaven  the  whole  lumpe.  But 
yet  Chrijl  'Jefus  hath  not  fpoken  (where  he  gives 
command  for  this  thing  to  the  Corinthians  or  Gala- 
tians,  that  fuch  perfons  fo  leavened,  fhould  (together 
with  their  being  put  out  of  the  Church  for  obftinacy 
in  a  little  leaven)  be  put  out  of  the  world  ov  civil  Jiate: 
(The  one  (the  Church  (being  his  Garden,  the  other, 
the  Commonweal,  being  the  high  wayes.  Field,  &c. 
the  proper  place  for  men  as  men  to  abide  in.) 


Examination  of  CHAP.  XVII. 

Peace. 

Concerning  the  holding  forth  of  errour  with  an 
arrogant  and  boyfterous  fpirit  to  the  difturb- 
ance  of  civil  peace,  Mafter  Cotton  moderates  the  mat- 
ter, that  he  would  not  have  fuch  put  to  death,  unlefs 
the  civil  peace  be  deflroyed,  to  the  deJiruBion  of  the 
lives  2.n6.  fouls  of  men. 


I  lo  The  bloody  Tenent  yet  more  bloody. 

The  civil        Truth.  I   cannot  but  here  firft  obferve  the  con- 
ual life'con-^^^^^^^'^  of  heaven  and  earth  together,   the  Church 
founded,    and  the  world,  lives  and  fouls,  &cc.  as  if  all  were  of 
one  nature. 

2.  Neither  blelfed  Paul,  nor  I,  need  to  be  accufed 
of  cruelty  in  that  grant  of  Paul,  if  alleadged  [Ads 
25.  [i  I  J.)  for  there  will  not  be  found  ought  but  a 
willingnefs  to  bear  a  righteous  fentence  of  death  in 
fome  crimes  committed  againft  the  civil Jlate. 

3.  Mafter  Cotton  may  here  obferve,  how  juftly  (as 
he  fpeaks  of  the  heretick)  he  condemnes  himfelf,  for 
it  is  too  bloody  a  Tenent  (faith  he)  that  every  man 
that  holdeth  errour  in  a  boyfterous  and  arrogant  way, 
to  the  difturbance  ot  civil  peace,  ought  to  be  punifhed 
with  death.  Is  not  this  the  whole  fcope  of  his  dif- 
courfe  from  Deut.  13.  and  other  abrogated  repealed 
laws,  to  prove  (what  was  juft  and  righteous  in  the 
land  of  Ifrael)  (o  bloody  a  Tenent  and  courfe  to  be 
inforced  in  all  Nations  all  the  world  over  ? 

Peace.  Mafter  Cotton  excepteth  again  ft  that  fpeech 
[But  if  the  [43]  matter  be  of  a  Jpiritual  or  divine 
nature.^  There  is  no  error,  faith  he,  can  be  of  divine 
nature,  though  it  may  ht  Jpiritual. 

Truth.  Mafter  Cotton  may  hear  Solomon  here  fay- 
ing unto  him,  Be  not  overwife  Cifc.  \_Ecc.  7.  16. J 

For  firft,  the  words  are  not,  If  the  errour  be  of  a 

divine  nature,  but  if  the  matter  ( that  is,  the  controver- 

Jie,  caufe  6cc.)  be  oi 2.  fpiritual  or  divine  nature  :  which 

God  y      diJlinBion  between  humane  and  divine  things,  I  con- 

'^'      ceive  is  the  fame  with  that  oi  wijdome  it  felf  dividing 

between  Go</and  Ccejar :  Give  to  God,  &c.  \^Matt.  22. 

21.]  And  io,  though  no  errour  be  of  2i  Jpiritual  or  divine 


The  bloody  Tenent  yet  more  blooay.  1 1 1 

nature  (taking  the  words  in  their  highth)  yet  the 
matter  in  queftion  may  be  oi  {om.&  fpirttual  or  divine 
confideration,  belonging  to  God,  and  his  worflnp  ;  and 
not  concerning  the  Coftitnoniveal  or  Civil Jl ate  of  men, 
which  belong  to  Cafars  care. 

2,  Taking  fpiritual  as  it  is  ufed  fometimes  in  the 
holy  Scripture  as  oppofite  to  Jlejh  and  blood,  I  fee  no 
ground  for  that  diftindtion,  between  fpiritual  and 
divine :  God  is  difpirit,  and  the.  fpiritual  man  difcern- 
eth  All  things :  In  fuch  places  and  their  like  (to  my 
underftanding)y^/W/'w/2/  and  divine  are  the  fame  thing. 

Peace.  But  I  marvel  at  the  next  palTage  :  how  can 
Mafter  Cotton  with  any  colour  of  reafon  or  charity 
conceive  the  difcuffer  fo  reafonlefs  and  fencelefs,  as  to 
intend  by  thefe  words,  [Such  onely  break  the  Cities 
or  Kingdomes peace,  as  call  iov  prifon,  andywcr^againft 
hereticks  ?]  as  if  (as  Mafter  Cotton  infers  and  faith) 
that  tnurtherers,  feditious  perfons,  rebels,  traitors,  were 
none  of  them  fuch,  viz.  Peace-breakers. 

Truth.  This  word  [onely]  can  onely  have  a  faire 
refpedt  to  fuch  as  are  charged  by  their  opinions  of 
Religion  and  worjhip  to  break  the  Peace  of  the  Com- 
monweale,  who  (of  what  confcience  foever  they  are)  ^^'  f^-" 
may  freely  enjoy  their  confcience  and  ivorjhip  (either^^^*^' 
of  many  and  falfe  Gods,  or  of  the  true  God  in  a  falfe 
way)  and  yet  not  be  guilty  of  the  breach  of  civil 
peace,  but  onely  they  (I  fay  they  onely  in  this  confid- 
eration) who  by  their  doBrine  and  praBice  cry  out  for 
prifon,  2.ndfre  and  fword,  againft  hereticks,  &:c. 

Peace.  As  the  devil  appeared  an  Angel  of  light  in 
Samuels  mantle.  So  "John  Hus  and  Jerome  of  Prage, 
are  declared  for  devils  with  the  pidlured  devils  upon 


1 1 2  The  bloody  Tenent  yet  more  bloody. 

their  heads ;'  and  under  this  cloud  oi herefie  and  black 
name  oi  hereticks,  moft  commonly  have  [44]  fuffered 
in  all  ages  the  true  niejfengers  of  Chrijl  "Jejus.  Thus 
cryed  they  out,  yiBs  17.  [6.]  Thefe  are  they  that  have 
turned  the  world  upjide  down,  and  are  come  hither 
Efiflijh  alfo  ;  and  thus  did  they  fet  the  City  all  on  an  uproare. 
^"'"^''-  And  Aas  19.  not  the  ivorfiippers  of  Chrijl  fill'd  the 
whole  City  with  confujion,  but  the  worfliipers  of 
Diana,  who  filled  the  heaiens  with  that  Bedlam  Out- 
cry of  two  houres  continuance,  Great  is  Diana  of  the 
Ephejians. 

Truth.  With  as  little  reajon  and  peaceablenefs  of 
Jpirit  hath  our  Englijh  Nation  ufed  to  cry  Great  is 
the  Church  of  Rome,  Great  is  our  holy  Father  the 
Pope,  Great  the  Majs,  Great  the  Virgin  Mary,  Great 
the  General  Councels,  &c.  And  in  later  times.  Great 
the  Church  of  England,  Great  the  Chrijiian  Magif- 
trate.  Great  the  Minijlery  and  Bijhops  of  England, 
Great  the  fwearing  and  covenant  of  the  people,  ^c. 
and  fuch  as  dilfent  from  us  in  thefe  points  and  prac- 
tices, perfecute  them  as  hereticks,  and  dijlurbers  of  the 
comtnon  civil  peace. 

Peace.  In  the  reft  of  this  Chapter,  Mafter  Cotton 
makes  three  grants  with  his  exceptions  annexed. 

Truth.  Pleafe  you  [dear  peace)  to  mention  them 
in  one,  and  accordingly  I  fliall  weigh  them  in  the 
balance  together. 

Peace,  i.  Saith  he.  The  many  f^zz/^j  which  the 
dijcujjer  before  wrote  of,  are  all  ot  them  allowed,  but 

■  This  was  a  part   of  the  degradation  execution  with  the  fame  fort  of  cap  with 

of  Hufs  from  his  office.     As  Jerome  was  horrid    forms    of  devils    painted  on   it. 

a  layman   he  had   no  fuch   ceremony  of  Gilpin,  Lives,  i^c,   224,  253. 
degradation  to  undergo,  but  he  went  to 


The  bloody  Tenent  yet  more  bloody.  113 

none  of  them  concern  holding  forth  oi  errors,  which 
is  the  point  in  hand. 

2.  Saith  he,  It  is  eafily  granted  that  they  do  break  Grofs par- 
the  Cities  or  kifigdoms  peace,  who  cry  out  for  prifons  !^jI,Ji/j„_ 
z.Vi^fwords  againft  fuch  who  crofs  their  judgeme7it  oxterejls. 
praBice  in  religion,  to  wit,  faith  he,  unlefs  their  religion 

be  of  God,  and  the  croffing  of  it  be  fuch  as  deftroyeth 
2indifubverteth  the  Religion  of  God. 

3.  It  is  alfo  eafily  granted  (faith  he)  that  many 
complaine  moft  who  are  moft  in  fault  themfelves. 

Truth.  To  thefe  three  I  may  anfwer  thus  in  one. 
The  Myjlery  of  preaching  or  holding  forth  the  wit- 
nefs  of  the  Truth  of  Jejus,  is  interpreted  by  many 
to  be  the  Myjlery  of  the  firft  feal,  the  white  horfe ; 
and  the  being  perfecuted  or  llaughtered  for  the  word 
of  God  and  testimony  of  Jefus,  to  be  the  Myjlery  of 
the  third  Jeal,  where  the  fouls  under  the  Altar  cry 
to  the  Lord  for  vengeance  againft  their  perjecutors. 
Thefe  myjleries  are  fealed  up,  and  they  are  the  Lords 
letters,  not  to  be  opened  and  read  by  every  [45]  one, 
but  (as  fealed  letters  be)  by  fuch  to  whom  they  are 
direcfted. 

Peace.  It  follows  therefore,  that  in  the  midft  of 
all  the  cries  of  lews.  Pagans,  Turkes,  and  Antichrif- 
tians  [Our  Religion  is  the  Religion  of  God:  You  are 
an  heretick,  you  are  a  perjecutor.  We  are  true  Chrif- 
tians,  we  arc  perfecuted,  &c.]  that  the  hearts  of  Gods 
children  muft  be  comforted  and  ftaid  up  with  the 
fight  of  this  Myjlery.  And  doubtlefs  it  is  moft  com- 
monly (though  not  alwayes)  true,  that  the  imprif- 
oned,  fined,  whipt,  baniftied,  hanged,  burned,  &c.  in 
>5 


1 1 4  The  bloody  Tenent  yet  more  bloody. 

point  of  Religion,  have  been  fo  inhumanely  oppreired 
for  the  word  of  God  and  the  TejVnnony  of  lejus. 

Our  own  Chronicles,  Records  of  England,  and  blelf- 

ed  Mafter  Fox  will  in  part  evidence  to  us,  that  fcarce 

England  in  2,  King  ov  ^leen  oi  England  hath   part:  fince  Richard 

"euiltf'of    ^^^  fecond  his  time,  but  the  blood  of  the  witnejjes  of 

much  per-  lejus  more  or  lefs  hath  been  fpilt  in  their  Raigties, 

fecution.    ^g   j}^g  blood  of  Hcreticks,  Schiftnaticks  &cc.  and  but 

few  drops  of  the  blood  ot  any  Heretic/:  indeed  have 

fain  to  the  ground. 

Truth.    The   dijcujfer   therefore   humbly    (to   my 

knowledge)  defireth  according  to  Mafter  Cottons  wifh 

finable fi-^'^  refledt  upon  his  own   way,   and   humbly  to  beg  of 

titions  of   God  two  things  for  himfelf,  and  all  in  any  meal'ure 

Vuud         ^^^J'^''^'^  ^"d  pcrfecuted  as  hercticks. 

Firft,  lojephs  innocency,  purity,  chajlity,  in  all  thofe 
points  and  quejlions  wherein  they  are  charged  and  con- 
demned unclean. 

Secondly,  lofephs  patience  to  bear  the  accufations, 
cenfures,  iniprifonments  Sec.  from  the  tongues  and  hands 
of  them  who  are  notorioully  unclean  liwA  guilty  before 
the  zealous  and  revenging  eye  and  hand  of  God. 


46]  Examination  o/CHAP.  XVIII. 

Peace. 

MAny  of  the  following  leaves  and  Chapters  {dear 
truth)  are  fpent  upon  that  great  and  heavenly 
parable  of  the  Tares,  a  knot  about  which  fo  many 
holy  fingers,   dead  and   living,   have  been  fo  labori- 


I 


The  bloody  Tenent  yet  more  bloody.  115 

oufly  exercifed,  all  profefling  to  unty,  yet  fome  by 
feeming  to  untie,  have  tyed  the  knot  the  fafter. 

Truth.  It  is  no  wonder  ( fweet  peace)  to  finde  Maf-  '^*''  P"''"- 
ter  Cotton  fo  intangled  both  in  his  anjhvers  and  replies  j^/f^^ 
touching  this  Parable  ;  for  men  of  all  forts  in  former 
ages,  have  been  fo  intangled  before  him  :  To  which 
purpofe,  with  thy  patience  I  (ball  relate  a  notable 
palfage  recorded  by  that  excellent  witnefs  (or  Martyr) 
of  God,  Mafter  Fox  in  his  book  of  A£ls  and  Mon- 
uments :  tis  this.  In  the  ftory  of  Mafter  George  Wife- 
hart  (that  famous  Scotch  witnefs  of  Chriji  lefus)  in 
the  dayes  of  King  Henry  the  eighth,  there  preached 
at  the  arraignment  of  the  faid  Wifehart,  one  lohn 
W inry me ,  fub prior  of  the  Abbey  ot  Saint  Andrews,  he 
difcourfed  on  the  Parable  of  the  Tares,  he  interpre- 
ted the  Tares  to  be  hereticks ;  and  yet  contrary  to 
this  very  Scripture  (as  Mafter  Fox  himfelf  obferveth, 
though  elfwherc  himlelf  alfo  maintaining  it  the  duty 
of  the  ciiiil  Magijirate  to  fupprefs  hereticks)  I  fay  the 
faid  Winryme  concludeth  that  hereticks  ought  not  to 
be  let  alone  until  the  harveft,  but  to  be  fupprejl  by 
the  power  of  the  civil  Magijirate  :  So  that  memora- 
ble it  is  that  both  the  Popijh  Prior,  and  that  truely 
Chrifian  Fox,  were  intangled  in  contradiBions  to  their 
own  writings  about  the  interpreting  of  this  Heavenly 
Scripture.' 

'  George  Wifehart  fuffered  martyrdom  he  intreated  of:   Let    them  go    into  the 

at  St.  Andrews,    March   26,    1546.     At  Harvejl ;  the  Harveft  is   the  end  of  the 

his  trial  John  Winryme,  fub-prior  of  the  world.      Neverthelefs    he    affirmed  that 

Abbey,  preached  from  the  13th  chapter  they  ftiould   be   put  down  by  the  Civil 

of  Matthew.     "  At   the   laft   he  added,  Magiftrate   and    Law."     Fox,   ABs  and 

That  Hereticks  ftiould  be  put  down   in  Monuments,  ii.  51Z.     The  inconfiftency 

this  prefent  life.    To  which  Propofition  here  alleged  againft   Winryme   is   of  a 

the  Gofpel  appeared  to  repugn,  which  piece  with  his  courfe  afterward.     "  He 


1 1 6  "The  bloody  Tenent  yet  more  blooay. 

The  Peace.   O  what  caufe  therefore  have  all  that  follow 

ef  Tires  l^f^^  ^'^  beg  of  lefus  (as  the  Difciples  did)  the  blelfed 
grojty  Key  oi  David  to  unloofe  this  holy  tfji/fery}  In  the 
aiu/eJ.  entrance  therefore  of  this  dijcourfe,  the  difcujjer 
obferving  Mailer  Cottons  expojition  to  be  fallacious, 
and  the  Tares  to  be  interpreted,  either  perfons,  or 
doBrines,  or  practices,  he  blames  that  Mafter  Cotton 
gives  no  argument  for  proof  of  fuch  an  interpreta- 
tion :   Mafter  Cotton  replies. 

Firll,  Neither  did  the  Author  of  the  letter  give 
reajon  for  his  in-\\'j\terpretation.  2.  That  they  both 
gave  07ie  hiterpretation.  For  the  Author  of  the  letter 
faid,  that  fome  expounded  the  Wheat  and  Tares,  to 
fignifie  fuch  as  walk  in  truth,  and  fuch  as  walk  in 
lyes :  now  are  not  (faith  Mafter  Cotton)  hypocrites  and 
fome  corrupt  do£frines  and  praSlices  coincident  with 
fuch  as  walk  in  lyes,  6cc  ? 

Truth.  I  anfwer,  Firil  it  might  be  both  their  fail- 
ing, not  to  flrengthen  their  interpretations  with  fome 
light  and  evidence  from  Scripture  or  reajon,  although 
the  Prijoners  failing  the  lefs,  as  being  forced  to  write 
by  Ihifts  and  difficulties  in  prij'on,  and  lb  the  Ihorter, 
when  Mafter  Cotton  had  free  liberty  to  inlarge  and 
confirm  without  control,  &c. 

2.  When  the  prijoner  interprets  the  Tares  to  be 
fuch  as  ivalk  in  lyes,  it  will  be  found  evident  upon 
examination,   that   he  meaneth  fuch  as  manifellly, 

was  an  early  convert   to  the   proteftant  confidered    the     doftrines     then     called 

doftrines,  but  he  neither  abandoned  his  heretical    contrary   to    God's   word,    he 

(ituation  nor  emoluments  in  the  Catho-  not  only  evaded  the  qucllion,  but  argued 

lie    church ;    and    when    Knox,   at    the  on  the  popifli  fide."     Chambers,  Biog. 

meeting  of  the   Black  and  Grey  Friars,-  Dia.  of  Scotjmcn,  iv.  457. 
demanded    whether     he    confcientioufly 


The  bloody  Tenent  yet  more  bloody.  \ij 

openly,  vifibly  walk  in  the  true  profejjion  of  Chrif-  Hypocrijie 
tianity ;  and  fuch  as  openly  and  vifibly  walk   in  ^^Jpen  uloc- 
lyes  of  falfe  and  Antic hrijtian  doSlrine  and  worjljtp.rijie. 
That  diftinftion   of  fecret   and  open   Hypocrifie  is 
feafonable  :  fecret,  implies  fuch  a  dijjimulation  as  may 
lie  hid   under  the  true  outward  profejjion  of  Chrijl 
Jefus,  as  in  Judas,  Simon  Magus,  Ananias  and  8ap- 
phira  6cc.     Open  hypocrife  implies  the  profeffion  of 
the  tnan  oi  fn,  fitting  in  the  Te}?iple  of  God  (or  over 
the   Temple  of  God)   pretending  the  Name  of  Chrijl, 
and  yet  apparantly  and  vifibly,  falfe  and  counterfeit, 
and  but  pretending,  when  fuch  pretences  and  JJjewes 
are  brought  to  the  Touchjione  of  true  Chrijiianity. 

Peace.  Your  obfervation  is  true,  as  alfo  a  fecond. 
That  thefe  hypocritical  doBrines  and  practices  are  to 
be  tollerated  to  the  end  of  the  world,  this  he  fets 
down  in  general,  not  inftancing  in  particular  what 
doSlrinc  and  praBifes  are  to  be  tollerated  :  and  on 
the  other  hand,  the  whole  drift  of  his  Booke  main- 
taineth,  that  fuch  perfons,  doBrines  or  praBices,  that 
are  idolatrous,  or  blajphemous,  or  inJeBious,  are  not  to 
be  tollerated  or  permitted  at  all ;  which  paffages  to 
my  underllanding  have  not  harmony  among  them- 
felves  :  For  what  is  all  the  whole  Religion  of  every 
Antichriji,  but  a  Majs  or  Chaos  of  Hypocrijie,  Idola- 
try, Herefe,  Blafphemy,  Poyfons  ?  &c. 

Befides,  Mafter  Cotton  had  dealt  more  plainly  with 
this  holy  Scripture,  if  he  had  explained  what  he 
meant  by  fuch  doBrines  [48]  -^n^  praBifes  [comming 
neer  the  /r«M]  and  fet  down  the  bounds  how  neer  as 
to  make  them  Tares. 

Truth.   Dear  Peace,  Who  knows  not  that  the  weeds 


1 1 8  The  bloody  Tenent  yet  more  bloody. 

of  the  wildernefs  come  neer  the  Jlowers  of  the  Garden, 

the  counterfeit  may  come  neer  the  life,  and  the  falfe 

tnettal  the   true  gold}  And   though   it  be  true   that 

fome  doBrines  and  practices  be  not  fo  grofs  as  other, 

Spiritunl   yet  they  differ  but  (as  the  Scripture  fpeaks)  as  whores 

in  viorjhip  ^"^^   whore mongers,   amonglt   themlelves  ;    lome   are 

may  and    movc  proper,  and  fine,  and  young,  and  painted;  fome 

doth  tn  all  ^j.^  ^^^^  deformed,  Sec.     And  yet  the  fneji  weeds,  coun- 

fubfiji with t^''' fits,  and  whores  are  unfufferable  in  the  Garden, 

Civil        in  the  Comvionweale,  houfe,  and  bed  of  Chriji  :   Though 

Relations  1^^  ^"  ^^^  ^'"^'^^  Commonweale,  the  vWeiifpiritualJirum- 

&c.  ji't'/  may  challenge  a  civil   Being,   if  in   civil  things 

unreprovable. 


Examination  of  CKAP.  XIX. 

Peace. 

BUt  in  this  Chapter,  Mafter  Cotton  in  the  ilfue 
granteth,  that  the  Tares  fignifie  perfons,  by 
Chrijls  own  interpretation  :  For  [them  that  do 
iniquity^  may  feem  to  be  an  explanation  of  -avra 
zuaxdi^da).a,  K\\  fcandals,  that  is,  perfons  holding  forth 
oi fcandalous  and  corrupt  doSlrines  and  praSlices,  like 
unto  true  and  found. 

Truth.  Yet  v/ithall  he  chargeth  the  difculfer  with 
lightnefs  and  inconjlancy,  for  endeavouring  to  prove 
that  corrupt  doBrines  and  praBices  are  not  to  be  tol- 
lerated,  and  yet,  faith  he,  the  difcuffer  pleades  that 
fuch  perfons  ought  to  be  tollerated.  Whereas  the 
difcuifer  twice  in  this  Chapter  exprelly  diftinguifheth 
between  toleration  in   the  Church,  and  tolleration  in 


The  bloody  Tenent  yet  more  bloody.  119 

the  world,  and  affirmeth,  that  although  the  Church 
oiQhriJi  Jefus  cannot  tollerate  either  perjons  or  prac- 
tices which  are  faUe  and  Antichrijlian,  yet  the  civil 
Jlate,  the  world,  ought  to  tolerate  and  permit  both. 

And  therefore  Mafter  Cottons  inconliderate  charge 
of  contradiSlion  will  not  flick,  becaufe  of  thofe  divers 
ref pedis  or  States,  the.  fpiritual  and  civil,  as  it  was  no 
contradi£lion  in  Chrijl  lefus,  to  affirme  that  lohn  Bap- 
tiji  was  Elias,  when  lohn  hinifelf  affirmeth,  that  he 
was  not  Elias :  For  in  feveral  refpedls  the  [49]  Neg- 
ative of  John,  and  the  Affirmative  of  Jejus  were 
both  true. 


Exatnination  of  CHAP.  XX. 

Peace. 

IN  this  paflage  (to  my  underftanding)  Mafter  Cot- 
ton after  much  feeming  contejiation  and  difagree- 
ment,  yet  in  conclulion  he  Hiakes  hands  and  agrees 
with  the  difcujfer  in  the  maine  point  in  queftion. 

Truth.  Your  objervation  reacheth  home;  for  let 
it  be  granted,  that  the  Greek  word  Ztrivia  fhould  not 
lignifie  All  weeds  fprung  up  with  the  wheat,  but  one 
kind  of  weed,  and  that  in  fpecial  which  Mafter  Cot- 
ton faith,  Diofcorides  defcribeth  :  Let  it  be  granted  to 
be  the  fame  with  Lolium,  and  that  there  is  a  great 
Jimilitude  between  the  Tares  and  the  Wheat,  while 
they  are  in  the  blade  (fome  of  which  particulars  are^/''^'" 
controverjial :)  yet  it  no  way  oppofeth  that  which  the 
difcufler  maintaineth,  to  wit,  the  eafinefs  of  difcern- 
ing  thefe  tares  to  be  tares,  when  they  are  grown  up 
to  blade  and  fruit.  And  therefore  Mafter  Cotton  at 
the  laft,  confefl*eth  that   even   thefe  tares  [unknown 


1 20  The  bloody  Tenent  yet  more  bloody. 

\^kno'wn\  hypocrites)  (according  to  his  own  expojjtion) 
ought  to  be  Tuffered  in  the  church  of  Chrijl  to  the 
harvejl  or  end  of  the  world. 

Peace.  I  cannot  but  wonder  how  Mafter  Cotton 
fhould  once  imagine,  that  it  might  polhbly  ftand 
with  the  order,  piety,  and  Jafety  of  the  profejjion  of 
Chrijl  Jefus,  that  fuch  a  generation  of  known  hypo- 
crites fliould  be  perpetually  fuffered. 

Truth.  Doubtlels  the  Lord  Jefus  was  not  of  Maf- 
ter Cottons  minde,  who  fo  vehemently  warned  his 
followers  to  take  heed  of  the  leaven  of  hypocrifie. 
Belide,  if  known  hypocrites  may  be  fuffered  and  not 
caft  out.  Why  may  not  known  hypocrites  be  taken  in  ? 
And  what  is  then  become  of  the  true  matter  ot  the 
church,  to  wit,  true  living  /tones  oi  ■a.  fpiritual  life  and 
nature,  fo  far  as  outwardly  can  be  difcerned  ? 

Peace.  This  afertion  hath  fo  foule  a  reprefentation, 
that  Mafter  Cotton  is  forced  to  draw  this  vaile  over, 
and  therefore  he  adds,  untill  the  fruits  of  hypocrites 
grow  notoriou/ly  fcandalous. 

50]  Truth.  I  cannot  fathom  how  thefe  two  agree  : 
Firft,  known  hypocrites  may  be  tolerated  untill  the 
worlds  end ;  2.  Tolerated  no  longer,  then  untill  the 
fruits  of  the  hypocrifie  grow  notorioujly  fcandalous : 
For  will  not  all  reafon  and  experience  ask  this  quef- 
tion :  How  comes  it  that  this  friend,  fubjeSl,  and 
Spoufe  of  Chrijl  is  now  a  known  dijfembler,  traitor, 
whore,  unlefs  by  Ibme  fcandalous  fruits  fo  declaring 
and  uncaling'  of  them  ?  If  the  (hameful  fruits  ot  the 
unclean  perfon,  i  Cor.  5.  jij.]  were  fufficient  to  de- 

■  Uncafe, — to  ftrip  off  the  covering,  tlety,  &c."  Milton,  Of  Reformation  in 
"Commit  fecurely  to  true  wifdom  the  England,  lib.  ii.  Works,  ii.  47.  (Bohn's 
vanquiihing  and  uncajing  of  craft  and  fub-     edition.) 


The  bloody  Tenent  yet  more  blooay.  1 2 1 

nominate  him  a  wicked  per f on,  why  were  they  not  fuf- 
ficient  to  warrant  Paul  to  fay,  Put  away  therefore  that 
wicked  perfon  from  amongft  you  ? 

Peace.  But  let  us  mind  the  Scripture  quoted  :  If 
(faith  Mafter  Cotton)  foohfli  Virgins  be  caft  out  of 
the  church,  the  wife  Virgins  may  be  found  fometimes 
fleeping  as  well  as  they. 

Truth.   Neither  good  wheate,  nor  wife  Virgins  are 
to  be  call:  out  of  the  church  oi  Chriji,  while  they  Q;^'*^^ 
appear  to  be  fo :  yet  fince  Mafter  Cotton  elfewhere^J^/y^" 
grants,  that  a  child  of  God  [good  wheat,  and  a  wife  Virgins. 
Virgin)  may  fo  ftand  out  againft  the  church  of  Chrift 
(in  fome  paffion)  that  he  may  be  caft  out  G?c.   How 
much  more  then  ought  the  tares  and  foolijh  Virgins 
(while  fo  appearing)  be  excluded  ? 

2.  If  the  wife  Virgins  be  received  into  heaven,  as 
t.h.e  foolijh  Ihut  out,  will  it  not  evidently  follow  (even 
the  contrary  to  that  for  which  Mafter  Cotton  alleadg- 
eth  this  Scripture)  to  wit,  That  when  hypocrites  are 
difcovered,  they  are  to  be  kept  out,  and  confequently 
to  be  cajl  out  of  the  church  oi  Chrijl  ?  except  Mafter 
Cotton  will  fay,  that  the  kingdome  of  Chrijl  on  earth, 
may  receive  and  keep  in  her  bofome  fuch  ftinking 
weedes,  declared  fo  to  be,  which  the  kingdome  of 
Chrijl  in  heaven  abhors. 

Who  queftions,  but  while  the  hypocrife  of  thefe 
foolijlj  Virgins  lay  hid  in  their  empty  vejfels,  that 
outwardly  they  appeared  as  wife  as  the  wije  Virgins} 
But  when  the  fruits  of  their  hypocrijie  difcovered 
them  to  be  fools,  how  can  Mafter  Cotton  (according 
to  the  truth  as  it  is  in  Jefus)  affirme,  thzi  foolijh  Vir- 
gins [known  hypocrites)  are  to  be  kept  in  and  not  caft 
i6 


122  The  bloody  Tenent  yet  more  bloody. 

out   of  the  church  of  Chriji   unto   the   end   of  the 
world} 

Peace.  O  how  contrary  is  this  to  the  vevy  funda- 
mentals, ejfence,  nature  and  being  of  a  church  or  SpouJ'e 
oi  Chriji  JeJ'us,  [51]  which  is  (by  the  confejfion  of 
Papijis  and  Protejiants)  2.  fociety  oiivi/e  Virgins,  vifi- 
bly  Saints  holy  and  faithtul  perfons,  z  fociety  of  fuch 
perfons  as  outwardly  profefs  to  love  Chriji  Jefus 
uprightly  [Cant.  i.  [4.])  and  to  be  efpoufed  to  him, 
I  Cor.  II.  [3.] 

Truth.   Yea,  and  how  contrary  is  this  to  the  nature 

of  Chriji  lejus,  whofe  heart  is  all  out  fire  towards  the 

daughters  ot  Icrujalem  (Carit.  4.)  and  how  contrary 

No  true     to  the  charge  that  great  and   folemn   charge  of  the 

'^^Yrjff  f^„_  Lord  lefus  to  all  his  followers,  to  take  heed  of  that 

Jijiing  of  leaven  which   is  hypocrijie,   which    if  fuffered,    will 

fz/M/^-jiz-igj^ygj^  the  whole  lumpe,  and  render  the  z^rden  and 

J'pouje  of  Chriji  a  filthy  dunghill  and  ivhore-houfe  of 

rotten  and  ftinking  whores  and  hypocrites. 


Examination  of  CHAP.  XXI. 

Peace. 

M  After  Cotton  here  endeavors  to  prove  (as  many 
have  done  before)  that  the  Field  which  the 
Lord  lejus  interprets  the  world,  was  meant  by  him 
to  be  the  Church,  as  he  is  faid  to  love  the  world,  lohn 
3.  [16.]  to  be  propitiation  for  the  fins  of  the  world,  i 
loh.  2.  [2.] 

Truth.  In   thefe  and   many  other   places  of  like 
nature,  it  pleafeth   the  Spirit  of  God  to  fet  forth   his 


The  bloody  Tenent  yet  more  bloody.  123 

love  to  mankinde,  diftind:  from  all  other  creatures : 
As  alfo  the  impartiality  of  his  love,  calling  his  chofen 
out  of  all  forts  oijinners,  mankinde  all  the  world  over  : 
and  yet  it  cannot  be  denyed,  but  that  the  Scriptures  'The  field 
fpeak  frequently  of  the  world  and  of  the  church  in  a  'if^^rid. 
far  diftindt  and  contrary  acceptation.  So,  as  when  he 
nameth  the  church,  it  cannot  fignifie  the  world;  and 
when  the  world,  he  cannot  be  faid  to  intend  the 
church,  the  reajons  therefore  on  either  fide  muft  be 
expended  and  weighed  in  the  fear  of  God,  why  the 
Field  here  called  by  Chrijl  the  world,  cannot  be 
intended  to  be  the  church  of  Chrijl. 

Peace.  Your  right  dijlinguiflnng  is  a  right  dividing 
of  the  word  of  Truth ;  but  (faith  Mafter  Cotton)  it 
cannot  be  the  world  in  proper  fignilication ;  for 
which  he  aleadgeth  three  reafons. 
52]  Firft,  Becaufe  there  had  been  (faith  he)  no  place 
for  the  fervants  wonder  at  the  appearing  of  the  tares 
verfe  27.  for  what  wonder  that  the  world  fliould  be 
io  full  o^  fornicators,  &c  ?   Was  it  ever  otherwife  ? 

Truth.  It  is  true,  that  the  world  lyeth  in  wicked- 
nejs,  and  is  full  oi  fornicators,  idolaters,  &c.  and  yet 
it  was  fome  thoufands  of  yeers  when  the  world  was 
not  full  of  Chrijlian,  that  is,  anointed,  or  holy  fornica- 
tors, holy  idolaters,  &c.  That  is  indeed  and  truth 
Antichrijlian,  and  that  alone  is  the  point  in  queftion.  The  myf- 
about  which  this  anfwer  of  Mafter  Cotton  hovers, '':7 "'C'^"" 

1  •  "T-ii   •     •      •      1  n     1  1     tichnjiians 

but  comes  not  neer  it.     This  is  indeed  a  molt  dread- or/^^^ 
tul  and  wonderful  point  oi  the  wifdome,  jujlice,  and  Chrif- 
patience  of  God,  fo  to  fuffer  fo  many  millions  of  men 
and  women,  to  arrogate  to  themfelves  the  name  and 
profejfion  of  the   moft  holy  living  God,  and   his  holy 


1 24  The  bloody  Tenent  yet  more  bloody. 

Son  Chrijl  lefus,  to  be  called  Chrijiians,  anointed  or 
holy,  and  yet  upon  the  point  to  hate  the  holinefs, 
truth,  and  I'pirit  of  Chrijl  lefus. 

Truth.  This  is  doubtlefs  to  me  (what  ere  Mafter 
Cotton  imagines)  a  wonderful  myjlery  in  all  Ages  fince 
thefe  tares  were  firft  fown,  to  fee,  I  fay,  fo  many  mil- 
lions  of  holy  idolaters,  holy  murtherers,  holy  whore- 
mongers, holy  theeves,  &c. 

The  blajphetny  of  this  is  fo  wonderful  and  dreadful, 
that  I  cannot  fufficiently  TOO«^<?r  at  him  that  wonders, 
not  how  this  comes  to  pafs. 

Truth.  The  like  I  anfwer  to  his  fecond  Reajon, 
that  it  is  true  that  we  read  not  that  ever  any  of  the 
Minijlers  or  Prophets  of  Chrijl  ever  elfayed  to  pluck 
up  all  fuch  vicious  notorious  perfons  out  of  the  world, 
as  they  demanded  concerning  the  tares,  for  then 
indeed  as  the  Spirit  implies,  i  Cor.  5.  [10.]  the  whole 
ftate  of  the  world  would  be  overthrown  ;'  but  yet  this 
hinders  not,  but  there  may  be  a  de/ire  in  Gods  fer- 
vants  to  pluck  up  this  or  that  fed:  or  fort  of  people, 
Jews,  Turks,  or  Antichrijlians. 

Peace.  Dear  Truth,  you  make  me  call  to  minde 
the  delire  of  Chrijls  difciples,  that  fire  might  defcend 
from  heaven,  not  to  confume  zW  fornicators,  idolaters, 
all  cruel  and  unclean  perfons  out  of  the  world,  yet  that 
particular,  unmerciful,  fuperjlitious  Town  of  the  Sama- 
ritans, they  delired  that^irt^  might  come  from  heaven 
and  confume  them. 

Truth.  Indeed  this  defire  of  the  difciples  is  no  ftrange 

■  "  I  wrote  unto  you  in  an  epiille,  not  world  :  for  then  mull  ye  needs  go  out 
to  company  with  fornicators:  yet  not  of  the  world."  I  Corinthians,  v.  9,  10. 
altogether    with   the   fornicators   of  this 


The  bloody  Tenent  yet  more  bloody.  1 25 

dejire,  [53]  for  what  elfe  do   All  they  defire,  vfh.ich  ^"P'' 
permit  not  in  the  civil fiate,  any  Religion,  worjhip  or^J^J"^^, 
conjcience  but  their  own  ?   Nay  far  beyond  that,  were  his  own 
the  whole  worlds  neck  under  their  imperial  yoake  (the  '^'fi^'- 
many  tnillions  of  millions  of  blafphemers,  and  idolaters 
of  all  forts)  if  they  will   not  be  convinced  at  their 
word,  mufi:  be  cut  off  from  all  natural  and  civil  being 
in  the  world,  by  Fire  and  Sword. 

Peace.  His  third  reafon  is.  That  the  difculTer  reck- 
oned up  as  paralel  goats  and  Jheep,  wheate  and  tares 
(as  generally,  faid  he,  others  do)  and  he  addeth,  that 
in  the  pureft  church  after  the  ruine  of  Antichriji, 
there  £hall  be  goats  2iwA  fl^eep,  wife  and  foolijh  Virgins, 
untill  the  coming  of  Chrijl  to  judgement.  Mat.  25. 

[32.  33-] 

Truth.  Although  the  difculler  fpake  of  that  eter- 
nal feparation  between  wheat  and  tares,  fieep  and 
goats  approaching ;  yet  he  never  faid,  that  the  tares 
and  goats  fignified  hypocrites  in  the  Church,  which 
is  the  point  in  quejiion :  Nor  dare  I  fubfcribe  to  that 
opinion,  that  after  the  deJlruElion  of  Antichriji,  when 
pureft  times  of  the  cburch  (hall  come,  that  there  fhall 
be  fuch  a  mixt  eftate  in  the  church  of  Chrijl,  untill 
the  coming  of  Chrijl  to  judgement. 

For  firft.  Although  goats  were  clean  for  Jood  and 
Jdcrifice,  yet  it  is  apparant,  that  as  they  are  for  the 
left  hand.  So  they  are  vilibly  known  by  every  child, 
where  goats  and  Jheep  are  kept.  And  to  image  that 
vifible  hypocrites,  fuch  as  tares,  goats,  unprofitable  fer- 
vants,  foolijl:)  Virgins  &c.  fliall  in  a  mixt  way  make 
up  Chrijis  church,  and  that  in  the  pureft  times  of  the 
church,  of  which  there  are  fo  many  and  wonderful 


126 


The  bloody  Tenent  yet  more  bloody. 


prophecies,  is  to  me  not  onely  to  frame  a  church  ejiate 
point  blank  crofs  to  the  purity  of  thofe  churches,  but 
even  to  the  firfl:  Apojiolical  churches,  yea  and  againft 
that  frame  of  church  eftate  in  New  England,  where 
Marter  Cotton  hath  profelfed  (though  now  it  is  faid 
the  door  is  wider)  againft  receiving  in  fuch  members 
as  are  viliblyyoo///Z'  Virgins,  goats  &c.' 

Peace.  Mafter  Cottons  fecond  anfwer  is,  that  if  the 
Field  be  the  ivorld,  as  the  tares  Antichrijiians  and 
falfe  Chrijlians,  yet  they  were  firft  fown  in  the  field 
of  the  church. 

Truth.  Not  fo  :   for  although  there  might  be  many 

infirmities  and  dijiempers,  yea  fome  great  corruptions 

The  firft    in  the  firft  Chri-\z^\\Jlian  body  the  church  oi  Chrijl ; 

^,^^^^/y^^^notwithftanding  that  Afitichriji  is  an  Apojiate,  yet  it 

argueJ.      will  not  follow,  that  the  tares  were  firft  fown  in  the 

true   church,   becaufe   Sathan  might   eafily  raife    up 

fome  profejfors  of  the  name  of  Chrijl,  which  the  true 

church  would  never  admit.      And   as   Sathan  might 

raife  up  perjons,  congregations,  worjhips,  which  were 

not  according  to  Chriji ;  So  might  he  eafily  raife  up 

churches,  congregations  ^^ndjocieties  of  fuch  tares  with 

whom   the  churches  oi  Chriji  might  refufe  fociety. 

So  faith   "John,  There   are   many  Antichrijis,   whom 

yet  we  cannot  well  imagine  that  they  were  in  the 

churches  of  the  Lord  Jejus. 

■  "  It  is  conlented   on   both  fides,  that  dare,  nor  will  deny  that  we  doe  receive 

it  is  the  duty  of  all  the  members  of  the  fome  Hypocrites;  yet  neither  alvvayes, 

particular  vifible  Church,   nnd  ncccffarie  nor  known  Hypocrites,  nor  with  -illow- 

both   by  Divine   Commandment,  and  as  ance  of  ourl'elves  therein,   it   we  ftiould 

a  necell'ary  means  of  their  own  falvation,  fo  do."   Cotton,   The  Holinejp  of  Church 

to  be  truly  regenerate."  Members,  pp.  I,  79.   London,  1650. 

"  As  for  ourfelves,  though  we  neither 


The  bloody  Tenent  yet  more  bloody.  1 27 

There  came  falfe  Apojlles  to  the  Church  at  Ephe- 
fus,  but  yet  that  church  examined  and  found  them 
lyars.  And  fo  long  as  the  churches  were  watchful, 
thofe  tares  kept  in  the  ivorld.  But  when  the  churches 
began  to  be  lleepy,  the  Tares  might  undifcerned 
creep  into  the  church. 

This  may  be  as  well,  as  when  Apojlates  fall  off 
from  the  church,  go  out  from  it,  becaufe  they  were 
never  of  it ;  and  alfo  as  well  as  that  the  church  of 
Chriji  may  drowzily  negleft  to-  purge  out  the  old 
leaven  of  perfons  and  things,  which  may  foon  over- 
fpread  and  over-run  the  whole  lumpe  and  garden  of 
the  church  of  ChriJl,  untill  it  be  turned  againe  into 
one  common  field  of  the  world  together. 

Peace.  Mafter  Cottons  third  anfwer  is,  That  Anti- 
chrijiians  muft  not  be  tolerated  unto  the  end  of  the 
world,  becaufe  God  will  put  it  into  the  heart  ot  faith- 
ful princes  to  hate  the  whore ;  and  after  that,  we  read 
of  a  vifible  ftate  of  New  yerufalem  before  the  end  of 
the  world.  Rev.  20.  21,  22. 

Truth.  It  is  not  faid,  that  thofe  princes  that  fhall 
hate  the  whore  fhall  be  faithful  princes  :  and  fince 
Mafter  Cotton  feems  to  hold  that  by  way  of  orditiance 
(and  fo  in  obedience)  the  Ki?igs  of  the  earth  fliall  with 
the  fword  deftroy  Antichrijl,  I  defire  his  proof  for 
any  fuch  prophecy.     For, 

I.  It  is  not  faid,  that  God  will  put  it  into  their 
hearts,  to  hate  the  whore.  And  we  finde  that  they 
fhall  hate  the  latnbe,  as  well  as  hate  the  whore.  For 
they  fhall  make  war  with  the  latnbe,  and  the  lamb 
fhall  overcome  them,  as  comes  to  pafs  after  the  ruine 
of  the  whore,  Rev.  19. 


I  28  The  bloody  Tenent  yet  more  bloody. 

The  judge-  2.  'Judgement  may  be  executed  upon  the  whore  by 
Tr"eat  '  '  ^^Y  °^  [ss]  iTiutual  /w^/f^wt'///  each  upon  others,  when 
uibore.  in  the  midft  of  their  fpiritual  whoredoms,  and  drunk- 
ennefs  with  the  Saints  blood,  they  fliall  fall  out  with 
the  whore  (as  ufeth  to  be  in  whoredome)  and  turn  their 
whorijh  loves  into  outragioiis  fury ;  and  the  very  de- 
fcription  of  their  fury  looks  this  way,  for  it  is  not 
the  property  oifober2.x\A  faithful  men  (though  repent- 
ing of  their  whoredom)  to  make  a  woman  naked 
(though  a  whore)  and  to  eat  her  Jiejh,  as  it  is  faid, 
thole  fliall  do. 

But  grant  (as  we  rr^oft  hopefully  do)  the  whores 
confumption  by  the  ten  homes  of  the  Beaji,  and  the 
flouriihing  of  new  Jerujalem  upon  the  earth  [Rev. 
20.  21,  22.)  before  the  end  of  the  world  (all  which 
are  great  difputes  among  the  people  of  G(?</ )  yet  I 
judge  it  necelTary  that  two  or  three  queries  be  fatif- 
fied  for  the  further  clearing  of  the  holy  minde  of  the 
Lord  in  this  particular. 

1.  Whether  (as  fome  have  and  do  argue)  the  end 
of  the  world  in  this  Parable  and  other  Scriptures  do 
exprelly  and  undeniably  lignihe  the  end  of  the  world 
znd  judgement-Aiiy  literally,  and  not  fome  other  myfti- 
cal  period  of  tifne,  fince  the  word  AUoiJ  (ufually  tranf- 
lated  world)  is  of  vzrious  Jignif cation,  and  fometimes 
lignilies  an  ^ge. 

2.  Whether  thofe  ten  Kings  which  fliall  deftroy 
the  whore,  fliall  be  abfolutely  Chrijiian,  true  Saints, 
followers  of  fcfus  they  and  their  Armies,  or  elfe 
remaining  Antichrijlian  homes  of  the  Beajl,  fliall  yet 
execute  the  judgement  of  God  upon  the  great  whore  : 
as  fehu  remaining  both   hypocritical  and  idolatrous. 


The  bloody  Tenent  yet  more  bloody.  i  29 

yet  dafht  out  the  braines  of  that  great  whore  lezabel, 
and  executed  judgement  upon  Baals  Priejh  :  yea  and 
even  as  Henry  the  eighth  tumbled  the  Pope  out  of 
his  chaire  in  England,  and  thoufands  of  his  PopeUngs 
with  him,  he  fuppreft  and  threw  the  whore  lezabel 
the  church  of  Rome  out  of  Rnglands  window,  and  yet 
continued  to  burn  the  Saints  of  lefus  upon  his  fix 
Popifh  and  bloody  Articles.' 

3.  Whether  that  mighty  Army  of  Gog  and  Magog, 
which  is  muftered  up  after  the  thoufand  yeers  raigne 
of  Chrijl,  be  not  in  part  made  up  ot  the  ten  homes, 
even  after  the  whore  of  Romes  conjhmption  (as  before 
in  Henry  the  eighth  his  cafe)  which  horns  with  their 
peoples  Chrijl  will  have  yet  to  be  tolerated  as  Tares 
56]  in  the  field  of  the  world,  though  not  in  the 
Church  of  Chriji. 

Peace.  What  think  you  of  Mafter  Cottons  grant, 
that  the  firft  fruits  of  Antichrijlians  may  be  tares 
fown  in  the  field  of  the  church,  which  afterwards 
grow  to  be  Briars  and  Thornes  ? 

Truth.  I  obferve  that  to  be  tares,  of  Antichrijlian 
worjloipper s ,  and  briars  and  thorites  (opprejfors  and  per- 
fecutors)  are  both  of  them  of  a  falfe  and  Antichrif- 
tian  nature,  which  ought  to  be  far  from  imitation  of 
the  Rofe  of  Sharon,  or  the  Lily  of  the  vallies. 

'  "  The   bloody  aft  of  the   Six   Arti-  the  doftrine  of  the   Real   Prefence,  and 

cles,"  or  "  the  whip   with   fix  ftrings,"  whoever  denied  it  was  to  fufFer  death  by 

as  it  was  called  by  the  Proteftants,  pafled  burning,  with  no  privilege  of  abjuration, 

through    Parliament  in  June,   1539.      It  or  benefit  of  clergy.      It  was  oppofed  by 

was  drawn  up  by  the   King  and  a  Com-  Cranmer,  and   called   forth  a  brave  pro- 

miffion    of    the    Bifhops,     though     Mr.  tell    to     the     King    from     Melanfthon. 

Froude  charges  the  extreme  feverity  of  Froude,   ////?.  of  England,  iii.   393-400. 

the  penalties  on  the  bifhops  rather  than  For  Melanfthon's  proteft,  fee  Fox,  jifls 

the  King.     The  firft  article   eftablifhed  and  Monuments,  \\.  ^I'^-^ij. 

»7 


30  The  bloody  Tenent  yet  more  bloody. 

But  2.  Are  there  no  tares,  that  is,  hypocrites,  but 
in  the  church ;  and  muft  all  the  briars  and  thornes 
[opprejfors  and  perfecutors,  &c.)  have  no  root  from 
the  wilde  world,  but  from  the  garden  of  Chrijis 
church  ? 

Peace.  Now  whereas  it  was  urged,  that  it  ftood 
not  with  the  wifdot/ie  and  love  of  Chriji,  interpreting 
this  parable,  and  opening  what  the  field  was,  to  call 
the  field  the  world,  when  he  meant  the  church : 
Mafter  Cotton  anfwers,  that  Paul  by  the  fame  wif- 
dome  ufeth  the  fame  word,  2  Cor.  5.  [19]  God  was  in 
Chriji  reconciling  the  world  unto  himfelf. 

Truth.  Paul  in  ufing  that  figure  of  the  world  for 
all  forts  of  men  in  the  world,  doth  not  undertake  to 
interpret  a  Parable,  which  before  he  had  propofed 
unto  (and  at  the  requeft  of)  the  Corinthians,  as  the 
Lord  lejus  doth  at  the  requeil  of  his  dijciples. 

And  where  Mafter  Cotton  faith,  that  it  is  no  more 
an  improper  fpeech  to  call  the  church  the  world,  then 
to  fpeak  of  ChriJI  as  dying  tor  the  world,  when  he 
dyed  for  the  church. 

Truth.  I  finde  it  not  to  be  faid,  that  Chriji  died 
for  the  world,  but  grant  that  it  hath  pleafed  the  Lord 
in  his  moft  infinite  wijdonie,  to  caufe  the  tearm  of 
the  world  to  be  ufed  in  various  Jignijications  ;  yet  let 
any  inftance  be  given  of  any  Scripture,  wherein  the 
Lord  oppofing  the  church  to  the  world,  the  wheat  to 
tares,  doth  not  diftinguilh  between  the  church 
redeemed  out  of  the  world,  and  the  world  it  felf, 
which  is  faid  to  lye  in  wickednefs,  and  to  be  fuch  as 
for  which  Chrift  Jefus  would  not  pray,  lohn  17.  [9.] 


The  bloody  Tenent  yet  more  bloody.  131 

i^-j^  Examination  of  CHAP.  XXII. 

Peace. 

IN  this  Chapter  was  urged  the  fcope  of  the  Lord 
yefus,   to   wit,   to  foretell  the  Antichrijlian  Jiate 
oppoiing  the  true  Chrijiian  church  and  worjhip,  as  ^^/^'-^i  , 
alfo  to  comfort  and  ftrengthen  the  hearts  of  his  fol-  i„ptution, 
lowers,  againft  \.\\&  grievances  arifing  therefrom;   znAproperly 
where  it  was  urged  that  the  church  confifteth  onely""-^'"^ 
of  good   ground,   and  that  the  three  forts  of  ^■Sid ground. 
ground  vifibly  fo  declared,  are  properly  in  the  world, 
and  not  in  the  church,  Mafter  Cotton  anfwers, 

Firfl:,  Did  not  Chriji  preach  to  all  thefe  forts  of 
hearers  in  the  church  of  the  "Jews  ? 

Truth.  That  national  church  of  the  lews,  in  its  firft  ^*^  name 
vijible  conjiitution,  confifted  onely  of  good  ground. '^^^^^_ 
Now  that  the  other  three  forts  of  hearers  were  in 
the  church  of  the  lews,  it  was  an  accident  and  corrup- 
tion :  when  they  grew  incurable,  and  received  not 
the  admonitions  of  the  Lord,  by  the  Lord  lefus  and 
his  Jervants,  preaching  unto  them,  the  Lord  caji 
them  out  of  his  fight,  deftroyed  that  nationall  church, 
and  ejlablijhed  the  Chrijiian  church. 

Now  what  is  this  to  the  permitting  of  known 
hypocrites  in  the  Chrijiian  church  to  the  worlds  end  t 
fince  that  the  proper  feat  of  known  hypocrijie,  and  of 
all  other  wickednej},  is  the  world,  which  indeed  prop- 
erly confifteth  of  the  three  forts  of  Bad  ground,  as 
the  church  and  Garden  of  Chriji,  of  the  honejl  and 
good  ground. 

Peace.  But  further.  If  (faith  Mafter  Cotton)  the 
children  of  the  £-^«r6-^- members  be  in   the  church. 


132  The  bloody  Tenent  yet  more  bloody. 

then  they  growing  up  to  yeers,  become  fome  of  them 
like  the  high-'way,  and  fome  like  \.h.t  Jlony,  and  fome 
like  the  thortiy  ground. 

Truth.  Admit  the  Chrijiian  church  were  conftitu- 
ted  of  the  natural  feed  and  ojf-fpring  (which  yet 
Mafter  Cotton  knows  will  never  be  granted  to  him, 
and  I  believe  will  never  be  proved  by  him  :)'  yet  he 
knows,  that  upon  the  dijcovery  of  any  fuch  portion 
of  ground  in  the  church,  the  church  is  bound  to 
admonilli,  and  [5H]  upon  impenitency  (after  admoni- 
tion) to  call  them  into  the  world,  the  proper  place  of 
fuch  kind  of  hearers  and  profeffors. 

Peace.  Marter  Cotton  proceeds  to  a  third  anfwer, 
to  wit,  Though  it  be  not  the  proper  work  of  the 
church  to  bring  up  their  own  children  to  become 
the  lincere  people  of  God,  And  Chriji  hath  given  his 
Church  and  his  Go/pel  preached  to  it,  to  lye  like 
leaven  in  three  pecks  of  meal,  till  all  be  leavened. 
Mat.  13.31.  And  he  hath  given  Pajtors  and  Teachers, 
as  well  for  the  gathering  of  the  Saints,  as  for  the 
edification  of  the  Body  oi  Chrifi.  \Eph.  4;  11,  12.] 

Truth.  I  anlvver,  the  proper  work  of  the  Pafiors 
and  Teachers,  is  to  feed  the  fheep  and  fiock,  and  not 
the    Heards,    the    wild  Beafis   in    the   world.      And 

■  This  was  Cotton's   doftrine,  incon-  Church,  (and  io  holy)  that  they  are  all 

fillent  as  it   feems  with   his   idea   of  the  of  them  truly  converted."  Bloudy  Tenent 

fpiritual     conllitution    of    the    Church,  IViiJkcd,   "8.      "Such    as    arc    born    of 

although  confident  with  his  views  of  In-  Chrillian  parents,  and   baptized  in  their* 

tant   baptifm.      He   fays :    "  I    have  not  infancv     into     the     fellowftiip     of     the 

yet  learned,  (nor   doe   I   thinke,   I   ever  Church,    are    initiated   members  of  the 

fhall)    that     the    children    of    believing  lame  Church,  though  dcllitute  of  fpirit- 

Parents  borne  in   the   Church,  are  all  of  uall     grace,    untill    they    jullly    deprive 

them    Pagans,   and   no    Members  ot  the  themlelves  of  the  priviledge  of  that  Fel- 

Church  :   or  that  being  Members  of  the  iowihip."  Holineffe  of  Church-members,  i. 


The  bloody  Tenent  yet  more  bloody.  i  3  3 

although  it  is  the  duty  of  parents  to  bring  up  their  '^f'i!','""'''' 
children  in  the  nurture  and  yt'^r  of  the  Lord;  y^^trueJpof- 
what  if  thofe  children  refufe  to  frequent  the  AJfem-  ties. 
blies  of  the  Church,  and  what  if  thofe  three  Ibrts  of 
bad  ground  or:  hearers  will  not  come  within  the  bounds 
of  the  Pajlors  and  Teachers  feeding ;   hath  not  the 
Lord lefus  appointed  other  Officers  (in  the  fame  EpheJ] 
4.  [11.  12.])  for  the  gathering  of  the  Saints,  that  is, 
/ending   out   of  the  Church  of  Chrl/l,    Apojlles,  or 
MelTengers,  to  preach  Chrijl  lefus  to  the  three  forts 
of  bad  ground,   to   labour   to   turn    them   into  good 
ground  ? 

But  alas,  to  falve  up  all  this,  the  civil  fword  is  com- 
monly run  for,  to  force  all  forts  of  ground  to  come 
to  (;^«rc/6,  inftead  of  the  fending  forth  {Rom.  10.  [15.]) 
the  heavenly  fowers,  according  to  the  Ordinance  of 
Chrijl  lefus. 

Peace.  But  what  fay  you  to  his  fourth  anfwer,  viz. 
There  is  no  fuch  Refemblance  between  the  high-ivay- 
ground  and  good  ground,  as  between  the  Tares  and 
the  wheate,  nor  would  the  fervants  wonder  at  Tares 
in  the  high-way,  nor  ask  about  their  plucking  up. 

Truth.  I  anfwer.  Let  the  high-way,  ftony,  and 
thorny  ground  be  conlidered  in  their  feveral  qualities 
ot  prophanenefs,  foninefs,  and  worldlinefs,  and  all  the 
fons  ot  men  throughout  the  whole  world  naturally 
are  fuch  ;  and  tis  no  wonder,  nor  would  the  fervants 
of  Chrift  be  ib  troubled,  as  to  delire  their  plucking 
up  out  of  the  world.  But  yet  againe  conlider  all 
thefe  forts  of  men  as  profeffing  the  name  and  anoint- 
ing of  Chrif  lefus  in  a  falfe  and  [59J  counterfeit 
Antichrifian  way,  and  then  it  may  well  be  wondred. 


1 34  The  bloody  Tenent  yet  more  bloody. 

Antuhrif-  whence  fuch  monftrous  kind  of  Chrijlians  or  anoin- 
flers  "in"'  t^doms  arofc  :  And  Gods  people  may  ealily  be  tempted 
religion,  rather  to  defire  their  rooting  out  of  the  world,  then 
the  rooting  out  of  any  fuch  forts  of  ground  or  men 
profeffing  any  other  Religion,  Jewijlj,  Mahometan  or 
Pagan,  Antichrijlian  and  talfe  Chrijlians  being  more 
oppofite  to  the  kingdome  of  Chrijl  Jefus,  and  more 
dangerous,  by  how  much  more  a  counterfeit  and 
Traytor  is  worfe  then  a  profeffed  Fox,  an  Antichrif- 
tian  (whether  Papijl  or  Protejlant]  worfe  then  a  Jew, 
a  Pagan,  Whether  Indian,  Turke  or  Perjian. 


T' 


Examination  of  CHAP.  XXIII. 

Peace. 
Still  of  the  Tares. 
^Hefe  tares  (faith   Mafter  Cotton)  are   not  fuch 
finners  as  are  oppofite  and  contrary,  for  then 
none  (hould  be  oppofite  or  contrary  but  they. 

Truth.    I    acknowledge    (as    Mafter    Cotton    here 
obferveth)  two  forts  of  perfons  oppofite  and  contrary 
to  Chrijl  Jejus  and  his  Kingdotne. 
Two  forts       Firft,  All  forts  oi  Jinners  Jcandalous  in    their  lives 

of  finners.   ^^^  ^^^^y-^_ 

2.  More  efpecially  oppofite  in  point  of  Religion 
and  worjloip,  as  all  idolaters,  and  efpecially  AntichriJ'- 
tians. 

Now  every  man  by  nature,  the  beft  and  wifeft,  is 
oppolite  and  contrary  to  Chrijl,  his  word  and  king- 
dome  ;  but  an  idolater  and  Antichrijlian  is  more  efpe- 


The  bloody  Tenent  yet  more  bloody.  135 

cially  oppofite    to  his    glorious   Name,    Truth,  and 
Ordinances. 

And  therein  properly  lyes  the  myjiery  of  iniquity, 
brought  in  by  the  7tian  oi  Jin,  that  lawlefs  perfon,  2 
Thejf.  2.  moll:  oppofite  or  contrary  to  Chrijl  'Jefus 
the  Sow  of  God,  and  Son  of  Righteoufnefs. 

Peace.  But  this  is  a  begging  of  the  quejlion  (faith 
Mafter  Cotton)  for  the  quejlion  is  about  vilible  wor- 
Ihippers,  fuch  as  were  difcovered  and  declared  to  be 
what  they  were,  as  well  by  their  fruit  [60]  as  by 
their  dads,  and  therefore  againe  (faith  Mafter  Cotton) 
thefe  tares  were  the  J^eed  and  children  of  the  Devil ; 
for  why  (hould  they  be  called  the  J^eed  of  the  One, 
and  the  children  of  the  Other  ? 

Truth.  I  anfwer,  the  Lord  Jefus  diftinguifheth, 
thus,  He  that  foweth  the  goodjeed,  is  the  Son  of  man ; 
and  the  good  feed  are  the  children  of  the  Kingdome  : 
he  that  foweth  the  tares  is  the  devil,  and  thele  tares 
are  the  children  of  the  evil  or  evil  one ;  Hence  by 
way  of  oppojition,  thefe  children  of  evil  or  evil  ones 
being  vifibly  fuch  as  are  oppojite  to  the  children  of 
the  kingdome,  they  cannot  be  hypocrites  in  the  church, 
untill  they  are  difcovered  :  Thefe  children  therefore 
of  the  evil  one  oppofite  to  the  vijible  kingdome,  and  fo 
to  vifble  Chrijl  Jefus  in  point  of  his  kingdome,  church, 
and  worflnp  (though  they  be  the  children  of  the  devil 
in  a  fence,  yet)  can  they  be  no  other,  but  the  child- 
ren of  the  falfe  Chrijl  or  Antichrijl,  in  the  way  of  a 
falfe  church  and  worjhip. 

Peace.  Yea,  but  laftly  (faith  Mafter  Cotton)  that 
word  TH  -ovrifjH  tranflated  the  children  of  the  wicked 
one  or  wickednefs,  will  agree  to  hypocrites. 


136 


The  bloody  Tenent  yet  more  blooay. 


Truth.  It  will  indeed,  if  we  refpedl  their  inftde, 
which  is  only  vijible  to  the  hrcifible  King,  as  "Judas 
Two  forts  in  his  profellion  :  but  it  cannot  agree  to  fuch  hypo- 
"trites'.  crites  as  are  undifcovered  by  their  /r«/Vj  in  the  church, 
but  unto  fuch  hypocrites  as  are  difcovered  in  their 
blades  and  fruit,  and  fo  confequently  are  not  fit  to 
live  with  other  linners  in  the  world :  I  doubt  not  but 
Mafter  Cottofi  will  fay,  That  although  a  member  of 
a  Church  prove  a  theife,  adulterer,  murtherer,  in  the 
eyes  of  a  Brother,  that  fees  and  knows  his  fecret 
ivickednefs,  yet  that  brother  is  cenfurable  as  a  llan- 
derer,  if  he  Ihould  report  thefe  einls,  though  to  the 
Church,  untill  according  to  vijible  order  he  could 
produce  good  proof  and  evidence. 


61] 


Examination  of  CHAP.  XXIV. 


Peace. 
Still  of  the  Tares. 

M After  Cotton  here  feems  to  me  (with  the  Fatn- 
ilijls')  to  confound  heaven  and  earth  together, 
the  matters  of  Worjhip,  and   Ordinances  of  Religion, 


'  The  Familifts  were  a  feft  of  German 
origin,  bred  in  the  ferments  of  the  Ref- 
ormation, faid  to  have  been  founded  hv 
Henry  Nicholas,  of  Miinller,  though  his 
tenents  are  traced  bacic  to  David  joris, 
or  George,  who  died  in  1556.  Nicholas 
came  to  England  near  the  dole  of  the 
reign  of  Edward  VI.,  and  gathered  a 
fociety  called  "  The  Family  of  Love." 
They  held  that  the  eilence  of  religion 
was  in  a  deep  and  all-abforbing  feeling  of 


divine  love,  and  that  all  doftrincs  and  forms 
were  of  no  confequence  compared  with 
this.  That  this  myrtical  doftrine  fhould 
lead  to  their  confounding  the  dillinftions 
named  in  the  text  is  not  unnatural. 

To  charge  Cotton  with  any  tendency 
to  Famililm  would  be  a  very  fliarp  thrull. 
It  was  one  of  the  errors  which  at  that 
time  in  Mafl'achufetts  were  regarded  with 
peculiar  dread  and  dilgull.  It  was  one 
of  the  charges  againll   Mrs.  Hutchinfon, 


T^he  bloody  Tenent  yet  more  bloody.  1 37 

with  the  affaires  and  bujinejfes  of  this  life :   for  faith 
he,  fuch  as  ftand  for  the  kingdome  of  Satan  (as  all  evil 
men  do)  they  ftand  in  oppojition  to  the  Kingdotne  of 
Chrijl. 

Truth.  Mafter  Cotton  is  not  now  to  be  taught  the 
diftindlion  between  the  church  and  Commonweale ; 
nor  that  a  national  church  is  not  of  Chriji  fefus  his 
injlitution :  yet  as  this  difcourfe  ftrongly  inclines  to 
eredl  a  national  church,  fo  doth  this  prefent  anfwer 
to  the  confufon  both  of  Church  and  Cotmnonweale. 

It  is  true,  a  covetous  lew,  that  blafphemeth  Chrijl 
fefus,  ftands  for  Satan  againft  Chrijl.     But  by  his 
covetoujnefs  in   one  kinde,  as  covetoufnefs  is  oppofite 
to  Right  eoujnefs  and  contentation,  &c.  and  for  Sathan  Two  forts 
againft  Chrijl  in  another  fence,  that  is  in  a  R^Hgious'-l/Q^l'-r 
and  Spiritual  fence,  as  he  prefers  Mojes  before  Chrijl  Jef us. 
fejus,  and  denies  the  true  MeJJiah  to  be  yet  come  in 
the/^/j. 

A  cruel  Turk  ftands  for  Satan  againft  Chrijl,  by 
his  cruelty  in  one  fence,  to  wit,  in  oppojition  to  Chrijls 
mercy,  gentlenefs,  patience,  &c.  but  by  his  belief  in 
Mahotnet,  preferring  him  before  Chrtjl,  he  oppofeth 
him  in  his  Kingdotne  and  Worjhip. 

To  come  neerer,  a  drunken  Englijh,  Dutch  or 
Frenchman,  ftands  for  Satan  aguinft  Chrijl,  as  their 
drunkennejs  is  oppofite  to  Chrijls  fobriety,  temperance, 
&c.  but  againft  Chrijl  in  another  fence,  as  they  pro- 
fefs  the  wayes  of  Antichrijlian  idolatry  and  fuperjli- 

and  Cotton  from  the  firft  was  implicated  no  lefs  great  John  Cotton  was  abufed  by 

with    her,     and    "  her    adherents    were  thefe  bufy  fedlaries,  for  the  patronage  of 

wont   to   fay,  that   they  held  only  what  their  whimfies."     Mather,  Magnalia,  ii. 

Mr.   Cotton   held."    Ellis,   Life  tf  Anne  440. 
Hutchinfon,    211.      "  The  name  of  the 
18 


I  38  The  bloody  Tenent  yet  more  bloody. 

tion :  And  not  to  obferve  this  diJiinSlion,  is  (with 
fome  Familijis)  to  run  upon  quick-fands  of  confound- 
ing \.\\Q  fpiritual  kingdome  of  Chriji  Jefus,  his  ivorjhip 
and  ordinances,  with  the  kingdomes  of  this  world,  and 
the  common  affaires  thereof  in  natural  and  civil  con- 
fideration. 

Peace.  But  though  ChriJI  (faith  Mafter  Cotton) 
fhould  com-[62]mand  other  offenders  to  be  let  alone 
belide  Antichrijlians,  yet  he  Ihould  not  contradidt 
any  ordinances  for  the  punilhment  ot  offenders  &c. 
becaufe,  faith  he,  No  law  of  God,  nox  jujl  law  o(  fnan 
commands  the  the  rooting  out  ot  hypocrites,  though 
the  church  be  bound  to  endeavour  (as  much  as  in 
them  lies)  to  heale  their  hypocrijie. 

Truth.  Hypocrijie  difcovered  in  the  fruit  of  it,  is 
not  to  be  let  alone  in  the  church  or  State :  For 
neither  church  of  Chriji  nor  civil  Jiate  can  long  con- 
tinue fafe,  if  hypocrites  or  traitors  (under  what  pre- 
tence foever)  he  permitted  to  break  forth  in  them, 
without  due  punilhment  and  rooting  out ;  this  hypoc- 
rijie being  efpecially  that  great  fin  againfl:  which 
Chriji  lejus  fo  frequently  and  fo  vehemently  inveighed, 
and  againfl  which  he  denounced  the  foreft:  oi plagues 
and  judgements. 

Truth.  By  whofe  co?nmand,  and  by  what  nieanes 
and  ordinances,  by  whofe  power  and  authority,  but  by 
the  command,  meaties  and  power  of  Chriji  Jefus  ? 

And  I  further  aske,  If  faithful  admonition  be  not 
one  good  means  oi  healing,  and  if  that  lye  not  in  the 
churches  power ;  and  if  the  hypocrite  after  faithful 
admonition  once  or  twice,  fubmit  not  to  the  voice  of 
Chriji  lejus,  I  ask  where  the  Lord  Jejus  command- 


The  bloody  Tenent  yet  more  bloody.  i  39 

eth  to  make  a  ftop,  and  not  to  caft  forth  and  rejedt 
whomfoever  wilfully  obftinate  ? 

Peace.  Doubtlefs  (dear  Truth)  many  will  be  apt 
to  fay  Mafter  Cotton  intends  yt^rt"/  and  clofe  hypocrijie. 

Truth.  And  I  doubt  not  but  himf el f  ■w'lW  fay,  That 
this  is  not  our  quejlion,  but  of  known  and  unmasked 
hypocrijie,  as  himfe If  hzih.  formerly  declared,  and  fuch 
as  here  he  exprelfeth  come  under  or(//«(2«(r^j- of  healing. 

Peace.  But  further  (faith  Mafter  Cotton)  it  is  not 
true,  that  Antichrijtians  are  to  be  let  alone  untill  the 
end  of  the  world.  Why  ?  Becaufe  Chrift  commanded 
excommunication,  &c. 

Truth.  I  am  aftonifht,  and  wonder  why  Mafter 
Cotton  here  fpeaketh  of  excommunication,  a  Jpiritual 
ordinance  of  Chrijt  lefus  in  his  Jpiritual  kingdome  or 
city,  when  the  dijpute  onely  concerns  temporal  excom- 
munication or  cutting  off?  Let  them  alone,  that  is,  in 
civil  State  ? 

I  wonder  alfo  how  he  (hould  imagine  the  dijcujfer 
in  this  Chap-[63]ter  to  affirme,  that  Antichrijtians 
are  to  be  let  alone  in  the  church  unto  the  end  of  the 
world,  when  it  was  the  very  fcope  of  his  argument 
in  this  Chapter,  to  prove,  that  the  Jpeech  of  Chriji 
"Jejus,  [let  them  alone]  muft  needs  be  underftood  of 
letting  idolaters  and  Antichrijlians  alone  in  the  civil 
Jlate,  and  in  the  world,  becaufe  otherwife,  if  he  had 
meant,  [Let  them  alone  in  the  church^  he  fhould 
contradid:  himfelf,  who  hath  appointed  meanes  for 
the  difturbing  and  purging  out  the  corrupt  leaven 
both  of  perjons  and  praBices  out  of  his  church  and 
kingdome. 

Peace.  The    fame    anfwer    indeed   will   ealily   be 


140  The  bloody  Tenent  yet  more  bloody. 

returned  to  his  laft  fuppojition  of  any  Popijh  fpirit 
conlpiring  again  ft  the  life  <ii  King  and  Parliament  \ 
The  whole  fcope  of  this  book  profeffeth,  and  in  this 
Chapter  the  difcufler  profelTedly  argueth,  that  Chriji 
Jefush^th.  appointed  that  mv'/ o^t-Wfrj  again  ft  the 
civil Jlate,  ought  not  to  be  let  alone. 

But  Mafter  Cotton  adds,  If  Popiih  Priejis  and  Jef- 
"uits  be  rightly  expounded  to  be  the  Rivers  and 
"  fountaines  of  water,  which  drive  the  dead  fea  of 
"  Antichriftian  pollutions  up  and  down  all  Nations 
"in  Europe,  and  in  fome  cafes  are  to  drink  blood; 
"Then  are  they  not  to  be  let  alone,  but  duely  fup- 
"preft  and  cut  off  from  conveying  up  and  down 
"idolatrous,  heretical  and  feditious  wickednefs.  Rev. 

The  rivers  truth.  The  expofition  of  this  Scripture  will  be 
"taineTof  further  examined  in  the  fequel,  and  found  no  true 
blood,  expoiition,  That  Rivers  and  fountaines  of  water 
Rev.  16.  Jriye  theyi^^  up  and  down  .•  For  rivers  znd.  fountaines 
however  they  come  from  the  falt-water,  yet  lofe 
they  th^  favour  oi  the.  fait  fea,  and  yeeld  a  favour  of 
the  earth  through  which  they  make  their  palfages ; 
and  again  they  run  into  the  fea,  and  are  themfelves 
driven  up  and  down,  and  fwallowed  up  in  the  fea; 
Nor  will  it  be  found  a  true  expofition  according  to 
Godlinefs  and  Chrifianity,  which  commandeth  patience 
and  waiting,  not  fre  and  fword  to  gainefayers  and 
oppoftes :  Nor  laftly,  will  it  be  found  a  true  expofi- 
tion agreeing  with  Mafter  Cottons  own  profel^on  in 
fome  palfage  of  this  book,  wherein  he  holds  forth 
great  toleration  and  gentlenefs  to  other  confciences, 
both  Englijh  and  Barbarians. 


The  bloody  Tenent  yet  more  bloody.  141 

64]  Examination  o/'CHAP.  XXV. 

Peace. 

IN  this  Chapter  Mafter  Cotton  affirms,  that  hypo- 
crites (even)  they  that  are  difcerned  to  be  fuch, 
yet  they  are  not  to  be  purged  out,  except  they  break 
forth  into  fuch  notorious  fruits  of  hypocrijie  as  tend 
to  the  leavening  of  the  whole  lumpe :  for  otherwife 
(faith  he)  we  may  roote  out  the  beft  wheate  in  Gods 
field,  &c. 

Truth.   I  anfwer,  fince  hypocrites  and  all  hypocrifie 
is  fo  odious  in  Gods  fight,  and  fo  vehemently  inveighed 
againft  by  Chrifi  J  ejus,  what   fhould  be   the   caufe  Ofhpo- 
why  the  leaven  of  the  Pharifiees,  which  is  hypocrifie,  p^^f-^jn^j, 
fhould   finde  greater  yiz-uowr  and  connivance  in  the  of  drif- 
church  of  Chrifi,  then   the  leaven  of  any  other  fin,  ''"""y- 
iince  all  ought  to  be  purged  out  ?    i  Cor.  5.  [7.] 

2.  Contrary  to  what  Mafter  Cotton  faith,  [to  wit. 
That  no  man  meerly  for  hypocrifie  and  want  of  life 
and  power  of  Godlinefs  ought  to  be  proceeded 
againft]  the  spirit  of  God  by  Paul  faith,  That  fuch 
kind  of  profefTours  of  the  name  of  Chrifi  (hould  arife, 
that  (hould  pretend  a  form  oi godlinefis,  but  not  fhew 
forth  the  power  thereof,  from  which  he  commandeth 
us  to  turn  away,  i  [2]  Tim.  3.  [5.] 

Peace.  But  Mafter  Cotton  excepteth.  Except  (faith 
he)  they  break  forth  into  fome  notorious  fcandalous 
fruits  ot  hypocrifie. 

Truth.  How  ftiall  an  hypocrite  be  difcovered  and 
known  to  be  an  hypocrite  or  traitor  in  church  or  civil 
fiate,  but  by  fome  fuch  notorious  ficandalous  fruits  as 
tend  to  the  leavening  of  the  whole  lumpe  ?  Come  to 


1 42  The  bloody  Tenent  yet  more  bloody. 

particulars ;  was  ludas,  Ananias  and  Sapphira,  Simon 
Magus,  Detnas,  or  any  other  dilcovered  to  be  Hypo- 
crites, when  they  broke  forth  into  treachery,  lying, 
covetoufnffs  ?  and  might  the  church  proceed  againrt: 
fuch  ?  If  it  be  denied,  I  ask  to  what  end  the  Lord 
hath  given  thofe  holy  rules  of  admonition  ?  6cc.  will 
it  prove  ought  but  prophaning  of  the  name  of  the 
Lord,  to  pretend  our  clear  dilcerning  of  the  Scrip- 
ture and  ordinances,  and  not  to  pradlife  them  ?  If  it 
be  yeelded  againfl:  thefeyr«/Vj  oi  hypocrijie,  difcover- 
ing  tnen  to  be  hypocrites,  why  do  we  plead  for  a  dif- 
penfation,  and  (not  for  the  wheat  of  the  Field, 
65  j  and  //'owtTj-  of  the  garden,  but)  for  the  mofl: 
ftinking  and  loathfome  tares  and  weeds  to  be  con- 
tinued in  the  holy  garden  of  Chrijl  Jefus  ? 

Peace.  But  many  hypocrites  (faith  Mafter  Cotton) 
fall  not  within  the  ceniure  of  that  Scripture,  2  Thejf. 
3.  6.  Withdraw  from  every  brother  that  walketh  dif- 
orderly ;  for  many  hypocrites  follow  their  callings, 
and  are  fo  far  from  being  burthen fome  unto  others, 
that  they  are  after  choaked  with  the  cares  and  buji- 
neJJ'es  of  the  world,  and  yet  are  not  behind  in  liberal 
contribution  to  pious  ufes. 

Truth.  But  is  not  this  halting  between  God  and 
Baal  ?  yea  is  not  this  pleading  for  Baal,  for  hypocrijie, 
hypocrites  and  dijfemhlers,  falfe  and  Antichrijiian  coun- 
terfeits, to  be  permitted  not  onely  in  the  wildernejs 
ot  the  world  (which  I  contend  for)  but  alfo  even  in 
the  Garden,  HouJ'e,  Bed,  and  bofome  of  God  ?  \\'hat  it 
men  be  civil  and  follow  their  callings  ?  Men  that 
know  not  God,  {o  do.  What  though  they  be  liberal 
to  pious  ufes  (millions  oi  Papijls  are  and   have  been 


The  bloody  Tenent  yet  more  bloody.  143 

fo  according  to  their  confciences)  when  as  yet  they 
are  choaked  with  cares  and  bujinejfes  of  this  world  ? 

How  exprefs  is  the  charge  of  the  Lord  Jefus,  to 
with-draw  from  fuch,  notwithftanding  theiryorwf  of 
Godlinefs,  and  contribution  to  Godly  ufes,  when  they 
declare  not  the  power  oi godlinefs,  i  [2]  Tim.  3.  2.  [5.] 
Not  to  eate  with  them,  and  therefore  to  feparate  from 
fuch  a  brother  as  is  covetous,  i  Cor.  5.  [i  i.]  as  well  as 
from  an  idolater,  drunkard,  &c. 

The  Church  of  Chrijl  is  a  congregation  of  Saints,  a 
^(9^/^  oi Jheep,  humble,  meek,  patient,  contented,  with 
whom  it  is  monjlrous  and  impoffible,  to  couple  cruel 
and  perfecuting  lyons,  fubtle  and  hypocritical  Foxes, 
contentious  biting  dogs  or  greedy  and  rooting  fwine, 
fo  vifibly  declared  and  apparant. 


Examination  of  CHAP.  XXI.   [XXVI.] 

Peace. 

IN  this  Chapter  four  anfwers  were  given  by  the 
difcufler  to  that  great  objedtion  of  the  ?)iifchief 
that  the  Tares  will  do  in  the  field  of  the  world,  if  let 
alone  and  not  pluckt  up. 

66]  The  firft  was.  That  if  the  tares  offend  againft 
Civility  or  civil  fate,  God  hath  armed  the  civil  fate 
with  a  civil  f word,  &c. 

Mafter  Cotton  replies,  what  if  their  confcience  incite 
them  to  civil  offences  ? 

I  anfwer,  the  confcience  of  the  civil  Magif  rate  muft 
incite  him  to  civil  punifment,  as  a  Lord  Maior  of 
London  once  anfwered.   That   he   was   born  to  be  a 


1 44  The  bloody  Tenent  yet  more  bloody. 

Judge,  to  a  Thief  that  pleaded  he  was  born  to  be  a 
thief.      If  the   conjcience  of  the  worjlnppers  of  the 
Beaji  incite  them   to  prejudice  prince  or  Jlate,  Al- 
though thefe  confciences  be  not  as  the  confcience  of  a 
Corrupt     //6/V/' (commonly  convinced  of  the  evil  of  his  faB, 
"^ihnvu'iik- ^"^0  perfwaded  of  the  lawfulnefs  of  their  aSlions  ;  yet 
td.  fo  far  as  the  civil  Jlate  is  endammaged  or  endangered, 

I  fay  thejivord  of  God  in  the  hand  of  civil  Authority  is 
ftrong  enough  to  defend  it  felf,  either  by  imprifoning 
or  difartning,  or  other  wholefome  meanes,  &c.  while 
yet  their  confciences  ought  to  be  permitted  in  what 
is  meerly  point  of  worjhip,  as  prayer,  and  other  Jer- 
vices  and  adminijlrations. 

Hence  the  wifdome  of  God,  in  that  i  3  Rom.  (reck- 
oned by  Mafter  Cotton  the  Magna  Charta  for  civil 
Magijirates  dealing  in  matters  ot  Religion)  I  fay,  there 
it  pleafeth  God  exprefly  to  reckon  up  the  particulars 
of  the  Jecond  table,  chalking  out  (as  it  were)  by  his 
own  finger,  the  civil  Jphear  or  circle,  in  which  the 
civil  Magijlrate  ought  to  adl  and  execute  his  civil 
power  and  Authority. 

Peace.  The  fecond  anfwer  ot  the  difcujjer  was,  that 
the  church  or  Jpiritual  City  hath  laws  and  Arfnories 
to  defend  it  felf. 

Mafter   Cotton    excepteth,    faying.    That  if  their 
members  be  leavened  with  Antichrijlian  Idolatry  and 
Superjlition,  and  yet  muft  be  tolerated  in  their  idola- 
try, and  fuperftitious  worjhip,  will   not  a  litle  leaven 
ofMaurs^^^^^^  the  whole  lumped  and  how  then  is  the  church 
confidered.  guarded  ? 

Truth.  The  queftion  is,  whether  idolatrous  and 
Antichrijlian   worjhippers   may  be  tolerated  in   civil 


The  bloody  Tenent  yet  more  bloody.  145 

Jlate,  in  the  City,  in  the  Kingdome,  &c.  under  any 
civil  power :  Mafter  Cotton  anfwers  no,  they  will  do 
mifchief.  The  reply  is,  againft  any  civil  tnif-\6j^chief 
(though  wrought  confcientiou/ly)  the  civil  Jlate  is 
ftrongly  guarded.  Secondly,  Againft  the  fpiritual 
mifchief,  the  church  or  City  of  Chrijl  is  guarded  with 
heavenly  Armories,  wherein  there  hang  a  thoufand 
Bucklers,  Cant.\.\\\  and  moft  mighty  weapons,  2  Cor. 
I  o.[4.J  In  the  church  of  Chrijl  fuch  worjhippers  ought 
not  to  be  tolerated,  but  caji  out,  &c. 

That  is  true,   faith   Mafter  Cotton,   but   yet  their 
leaven  will  fpread. 

I  anfwer.  What  is  this,  but  to  make  the  moft  pow- 
erful  appointments   of  Chrijl   "J ejus,   thofe    mighty  ^'^'^ 
weapons  of  God,    terrible   cenfures  and  (onX-punifJi-  f„  Lrit. 
ments  in  his  kingdome,  but  as  lb  many  woodden  daggers  uah,  blur 
and  leaden  J  words,  childrens  Bull-beggars,  and  fear-  ""^M'sht 
crows,  and  upon  the  point  fo  bafe  and  beggarly,  thata^/. 
without  the  help  of  the  Cutlers  Jljop  or  Smiths  forge, 
the  church  or  kingdome  of  Chrijl  cannot  be  purged 
from  the  leaven  o{  idolatry  2LX\d.  fuperjlition  ? 

Peace.  Me  thinks  the  Lord  "Jefus  was  of  another 
mind.  Mat.  18. [17. J  when  he  accounted  it  fufficient  to 
cut  off  the  obftinate.  Let  him  be  as  a  Gentile  or  pub- 
lican :  and  in  the  very  fimilitude  of  leaven  (here  ufed 
by  Mafter  Cotton)  Paul  counted  it  fufficient  to  purge 
out  the  leaven,  i  Cor.  5. [7.]  if  that  evil  perfon  were  put 
away  from  the  midft  of  them,  that  is,  from  their 
holy  and  fpiritual  fociety.  Paul  never  asks  (as  Mafter 
Cotton  doth)  lince  we  have  not  to  owv  fpiritual  armes, 
armes  oifejh,  and  a  civil  fword  to  help  our  fpiritual, 
how  fliall  xhtfafety  of  the  church  be  guarded  ? 
•9 


146  The  bloody  Tenent  yet  more  blooay. 

But  let's  proceed.  The  third  Anfvver  was,  That 
the  ele£l  cannot  be  finally  deceived :  Mafter  Cotton 
replies,  It  is  true,  but  God  provides  meanes  of  pre- 
fervation,  &c.  And  yezabels  tolerating  in  Thiatira 
made  the  church  guilty. 

Truth.  This  Argument  was  not  ufed  in  deroga- 
tion of  Gods  meanes,  Jpiritual  m  fpiritual  things,  civil 
in  civil,  &c.  but  by  way  oi  fuppojition  of  the  worft, 
as  Job  fpake  in  another  cafe,  How  helpeft  thou  the 
Artue  that  hath  no  ftrength  ?  Not  but  that  in  ordi- 
nary fubmiiTion  to  }neans,  man  ought  to  help  the 
Lord  againft  the  mighty.  The  fum  is  this,  rather 
let  the  Lord  alone  to  help  himfelf  without  ?neanes, 
then  to  help  the  Lord  to  fave  his  eleB  (who  cannot 
by  vertue  of  his  love  and  decree  finally  be  deceived) 
by  any  fuch  meanes  as  are  none  of  his  own  appointing. 
68]  2.  It  is  true,  that  the  church  at  Thyatira,  toler- 
ating Jezabel  to  feduce,  was  guilty,  yea  and  I  add 
The  toller- ^Q  QIfy  of  Thiatira  was  guilty  alfo  if  it  tolerated 
j^^/i,gij„Ie'zabel  to  feduce  to  fornication.  But  what  is  this  to 
Thyatira.  the  point  of  the  ijfue  [to  wit.  Whether  the  City  of 
Thiatira  fliould  be  guilty  or  not  in  tolerating  leza- 
bel  in  that  which  the  City  judgeth  to  be  idolatry  and 
falfe  'worJ}:>ip?^  fezabels  corporal  whoredoms  (finning 
againft  civility  or  fate  of  the  City)  the  City  by  her 
Officers  ought  to  punilh,  left  civil  order  be  broken, 
and  civility  be  infe(5ted  &;c.  but  lezabels  fpiritual 
luhoredomes,  the  civil  fate  ought  not  to  deal  with  but 
(there  being  a  church  of  Chrif  then  in  Thiatria,  and 
xh.Q  fpiritual  whoredomes  there  taught  and  pradtifed) 
I  fay  the  church  in  Thyatira,  which  in  the  name  and 
power  of  Chrif  was  armed   fufficiently  to   pafs  and 


The  bloody  Tenent  yet  more  bloody.  147 

inflidt  a  dreadful  fpiritual  cenfure,  which  God  will 
confirme  and  ratiiie  mofl  alfuredly  and  undoubtedly 
in  heaven. 

Peace  Two  realbns  more  were  alleadged  out  of 
the  Text.  The  iirft  was,  that  by  plucking  up  the 
tares,  the  good  wheate  it  felf  by  fuch  hurries  and  per- 
fecutions  about  Religion,  (hould  be  indangered  to  be 
plucked  up :  which  Mafter  Cotton  falveth  thus  :  to 
wit,  If  Gods  people  themfelves,  for  their  idolatry  and 
fuperjlition,  Ihould  be  cut  off,  it  will  be  for  warning 
unto  others,  &c. 

Truth.   Oh  ungodly,  unchrijlian,  that  is  bloody  and 
Antichrijiian  do£lrin,   by  which    (under  pretence  of 
punifliing  hereticks,fchifmaticks,  and  J'editious  perfons)  c-^r//? 
the  Son  of  God,  the  Lord  oi  Lords,  and  Kiiig  of  Kings,  j//'""' 
hath  fo  many  millions  of  times,  in  his  Jervants  \i&^ntence  per- 
perjecuted,  Jlaine,  and  crucified !  As  lor  the  world,  xx.J''"'^^^- 
lies  in  wickednefs,  is  a  iinldernefs  oi  fin  over-grown 
with    idolatry  and  fiuperfiition.       The    Antichrifiian 
(fallly  called  Chrifiian  world)  in  moft  abundant  and 
over-flowing  meafure  hath   wondred  after  and  mag- 
nified the  Beafi,  Rev.  13.  The  two  witnejfes  prophefie 
in  I'ackcloth   againft   this   beafi,   in   all  parts  of  his 
dotninio7i,  by  whom  alfo  they  are  perfecuted  and  flaine, 
and  yet  we  read  not  that  \.\\e^  judge  or  cenfure,  ox '^^^  ^''fP' 
fight  for  themfelves  with  any  other  weapons  then  by  sadts, 
the  word  oi  their  prophecie,  the  blood  oi  the  Lafnb,^^^-  12- 
their  patient  fiufi^erings,  the  not  loving  of  their  lives 
unto  the  death. 

Peace.  The  fecond  reafon  out  of  the  parable  was. 
That  the  [69]  Angels  of  God  have  in  charge  to  bun- 
dle up  thefe  tares  for   the  burning.      Mafter  Cotton 


1 48  The  bloody  Tenent  yet  more  bloody. 

replies  two  things.  Firft,  fo  thefe  Angels  will  gather 
into  bundles  tor  the  burning  tnurtherers,  robbers,  &c, 
who  are  not  yet  to  be  tolerated. 

Truth.   I  anfwer,  If  a  man  call  Mafter  Cotton  niur- 
therer,  witch,  &c.  with  refped:  to  civil  matters,  I  lay 
the  civil Jlate  muft  judge  and  puniHi  the  offender,  elle 
the  civil  Jlate  cannot  Hand,  but  mull:  return   to  bar- 
Thc  liif-    barifme.     But  if  a  man  call  Mafter  Cotton  niurtherer, 
tZunck'il'^^^'^^^  &c.  in  J'piritual  matters,   as  deceiving  and  be- 
am! fph-it-  witching  the  peoples y^/A,  if  he  can  prove  his  charge, 
ual flander  y^^i^^^  Q^tton  ought  to  give  God  the  glory,  and  and 
repent  of  fuch   wickednefs.     If  he  cannot  prove  his 
charge,   but  llander  Mafter  Cotton,  yet    is   the  llan- 
der  of  no  civil  nature,  and  lb  not  proper  to  any  civil 
court,  but  is  to  be  caft  out  (as  we  fee  commonly  yw/Vj- 
o?  law  are  rejefted,  when  brought  into  Courts  which 
take  no  proper  cognizance  ol  fuch  cafes.) 

Peace.   What  relief  xhtn  hath  Mafter  Cotton  or  any 
fo  charged  in  this  cafe  ? 

Truth.  The  court  of  heaven,  the  church  of  Chrijl, 
calls  fuch  a  jlanderer  to   repentance  (whether  he  be 
within  the  church  or  without,   though   orderly  pro- 
ceeding lies  only  againft  him   that  is  within)   If  he 
be  objlinate,  how  dreadful  is  they('«/f«fc  againft  fuch 
2k  Jlanderer,  both  in  earth  and  in  heaven  ?  how  dread- 
ful the  delivering  up  to  hardnej^s  of  heart  (a  greater 
plague  on  Pharaoh,  then  all  the  devouring  plagues  of 
The  dread- Egypt)  how  dreadful  the  delivering  up  to  Satan,  the 
ofc'kriih  P^'^'  ^nAjaw  of  the  roaring  Lyon  (infinitely  tar  more 
fpiriiual    terrible,  had  we  eyes   to  fee   it,   then   to  be  thrown 
punijh-      with  Daniel  X.O  the  devouring  Z,j)wz :)     There  is  no 
reafon  in  the  world   therefore,  for  theeves  and  mur- 


The  bloody  Tenent  yet  more  bloody.  149 

therers  to  be  tolerated  unto  the  laft  day  without  y^«- 
tence  and  punijhtnent,  becaufe  tranfgrejfors  againft 
fpiritual  Jlate  may  be  tolerated  to  live  in  the  world, 
yet  punifhed  iox  fpiritual  tranjgrejjion  with  a  greater 
cenfure  and  forer  punifhment,  then  if  all  their  bones 
and  flefh  were  rackt  and  torn  in  pieces  with  burning 
pincers. 

Peace.    Mailer   Cotton   and  others   will   lay,   The 
idolaters  2Lniifeducers  were  cer\(\xrcdi  fpiritually  under 
Mofes,  and  yet  were  they  alfo  put  to  death. 
70]    Truth.   I  deiire  Mailer  Cotton  to  fliew  me  under 
Mofes,  fuch  fpiritual  cenfures  and  punijhments  beiide 
the  cutting  off  by  the  civil  f word :   which  if  he  can- 
not do,  and  that  iince  the  Chrijlian  Church  antitypes  ^^'     .  . 
the  Ifraelitijh,  and  the  Chrijlian  laws  and  punifl:>ments  J^iiUiij_ 
the  laws  and  punijhtnents  ot  Ifrael  concerning  religion,  ments  in 
I  may  truely  aifirme,  that  that  civil  ftate  which  t^'^^Y '^'fjfj^'h' 
not  juilly  tolerate   civil   offenders,  &c.  yet  may  vaoii  of  ifrael. 
juftly  t.o\ev2LX.e  fpiritual  offetiders,  of  whofe  Delinque}icy 
it  hath  no  proper  cognizance. 

Peace.  Laftly,  Mafter  Cotton  urgeth,  that  rtapnaia 
(2  Thejf.  2. [8])  fliould  rather  betranilated/>r^6'«<:£'then 
co?iii}ig. 

Truth.  Admit  it  (though  many  able  tranfators  in 
divers  languages  rather  tranflate  it  coining)  and  that 
Antichrijl  (hall  not  be  confumed  by  the  breath  of  the 
mouth  ot  the  Lord  Jefus  before  his  laft  coming  to 
judgement ;  yet  then  Mafter  Cotton  muft  give  another 
interpretation  of  this  end  of  the  world,  and  the  Angels, 
and  the  y?rc,  then  is  ufually  given  :  however  the  tares 
(hall  be  bundled  up  for  the  everlajling  burnings,  and 
are  at  prefent  under  a  dreadful  fentence  and  punijh- 


1 50  The  bloody  Tenent  yet  more  bloody. 

ment,  and  therefore  (not  offending  in  civil  things) 
the  civil  Jl ate  may  the  better  tolerate  them  in  mat- 
ters of  religion  and  confcience ;  and  Paul  himfelf  (if 
oppofed  by  them)  might  the  better  wait  with  patience, 
if  God  peradventure  will  give  them  repentance,  &c. 


Examination  of  CHAP.  XXVII. 


I 


Peace. 
N  this  Chapter,  thofe  three  particulars  by  which 
the  Minijiers  of  Chriji  are  commanded  to  let  the 
Tares  alone,  Mafler  Cotton  evades  by  calling  them  fo 
tmny  Jlippcry  eva/ions  &c. 

Truth.  I  believe  neither  the  interpretations  nor  the 
intentions  of  the  Author  were  evafive  :  for  a  faithful 
witnefs  will  not  lye  though  a  falfe  ivitnefs  will  utter 
deceit ;  however  the  fire  fliall  try.  The  truth  is,  the 
greater  part,  and  efpecially  the  former  of  Maffer 
Cottons  anfwer  in  this  Chapter,  comes  not  neer  the 
point  of  the  ijfue,  for  that  is  not  whether  the  Saints 
may  pray  or  prophecy  againfl:  idolaters  and  falfe  ivor- 
Jlnppers,  but  whether  or  no  tor  I71]  their  prefent 
temporal  de/iruBion  and  extirpation. 

Peace.  Unto  this  Mafler  Cotton  faith.  Yes,  for  the 
prefent  deJlruBio7i  of  fome  or  other  Antichrijiian  idol- 
aters in  every  age :  and  he  adds,  it  might  as  well  be 
Pra'jer  f^jj^  \}n2X  a  Minijler  of  Chriji  fhould  not  denounce 
"p^refint  de-  prefent  or  fpeedy  deJlru6lion  to  any  murtherers,  whore- 
jlruaion  of  mongers,  &c.  becaufe  though  fome  of  them  may  fall 
tares.        under  grievous  plagues,  yet  there  will   never  want  a 


The  bloody  Tenent  yet  more  bloody.  151 

company  of  fuch  evil  doers,  untill  the  great  harvejl 
or  end  of  the  world. 

Againe,  faith  he.  Though  a  Minijler  denounce  not 
prefent  deJiruBion,  yet  he  cannot  let  them  alone,  no 
more  then  the  feller  of  an  Oake,  that  gives  many  a 
Jlroake  before  the  laft,  &c. 

2.  It  is  not  credible  (faith  he)  that  fome  of  the 
Angels  that  poure  out  their  vials  upon  the  Antichrif- 
tianjiate,  lliall  not  be  Minijler s :  And,  when  the  ten 
horns  (hall  burn  the  City  oi  Rome,  it  is  not  credible, 
that  they  will  do  it  without  fome  excitement  from 
the  Angels. 

Truth.  The  inftance  brought  oi  murtherers,  whore- 
mongers &c.  is  moft  improper,  becaufe  we  all  agree 
that  prefent  corporal  or  civil  punijlmient  is  due  to  )nur- 
therers,  whoremongers,  &c.  and  other  like  tranfgreffbrs 
againft  the  civil Jl ate  of  all  Nations  and  peoples  all  the 
world  over,  and  this  in  all  Ages  and  Times :  but 
Mafter  Cotton  himfelf  acknowledgeth,  that  many 
prophecies  and  periods  are  fet  for  the  contiyiuance  of  the 
Antichrijlian  Jlate,  and  the  idolatry  and  defolations 
thereof,  and  that  thofe  periods  ihall  be  accomplifhed 
before  the  judgement  day :  nor  will  it  appear  that 
thofe  ten  Kings  that  (hall  in  the  fulfilling  of  this 
prophecy  burn  the  whore,  fliall  do  it  by  way  of  ordi- 
nance and  obedience  to  Gods  command,  otherwife  then 
he  permitted  Nebuchadnezzar  and  Cyrus,  and  other 
Tyrants  ot  the  world  (as  the  fijhes  of  the  Jea  one  to 
devoure  and  fwallow  up  another.)  And  for  that 
inftance  of  the  wood-man  felling  of  the  Oake,  I  grant 
that  the  prayers  of  the  faints  haften  the  whores  down- 
fal,  and  the  opening  of  thefe  prophecies  make  way 


1^2  The  bloody  Tenent  yet  more  bloody. 

for  Gods  time ;  but  what  is  this  to  a  prefent  downfal 

before  the  time  appointed  ? 

PajlorsanJ      Aeaine,  That  it  is  not  credible  but  that  fome  of 

notApoftks^^^^^S''^^  (hould  be  ruejjhigers  of  the  Go/pel,  I  anfwer, 

and  mef-    Mailer  Cottou  knows  that  the  Englijh  word  niejfengers, 

fengers.     ^^^  ^^  Greek  word  Apojlles,  are  the  fame ;   but   no 

fuch  me[]mgers  Mailer  Cotton  al- [72] lows  of:   And 

that  the  word  mcjfeiigers  in  the  Apojlles  fence  fhould 

imply  Pajiors   and    Teachers  (which   Mailer  Cotton 

now  only  allows  of)  I  finde  not  in  the  Tejlament  of 

Chrijl  JeJ'us.  That  thofe  Angels  Ihould  be  the  wit- 

nejfes,  and  the   Prophets   in  Jackcloth,   feemes    more 

credible.    ■ 

And  I  may  well  affirme  the  contrary  to  Mailer 
Cottons  credible,  that  it  is  incredible  that  it.ny  ferv ant 
or  mejfenger  of  the  Kiyig  of  Peace  fhould  llir  up  the 
civil  Magijlrate  to  cut  off  thofe  by  the  civil  /word, 
whofe  repentance  he  is  bound  to  wait  for  with  pa- 
tience, bearing  in  the  interim  their  oppojitions  and 
gainfayings,  2  Tim.  2.  [24.  25.] 

Peace.  Tis  moll  true,  according  to  the  tejlimony  of 
Chrijl  Jejus  (and  moll  contrary  to  the  tenent s  and 
praSlice  of  the  Romijh  bloody  Popes  and  their  follow- 
ers) that  Chrijls  Minijiers  are  wif domes  Maidens  ( Prov. 
9.[3.])  fent  forth  in  heavenly  Beauty  and  chajlity,  with 
meek  and  loving,  yet  vehement  perfwa/ions,  to  call 
in  the  foolilh  of  the  world  to  partake  of  wijdomes 
ftirring  up'^'^^^ti^^ '•  t>ut  (dear  truth)  deliver  your  minde  con- 
Ahab  to     cerning  the  lall  palfage,  to  wit,  Elijahs  a^  in  llirring 

'a'JJius  "P  ^'^^'^  ^^  ^^^^  ^^^  ^^^  Priejls  and  prophets  of  Baal : 
This  a^  (faith  Mailer  Cotton)  was  not  figurative,  but 
moral;  for  (faith  he)  Ahab  could   not  be  z  figure  of 


I 


The  bloody  Tenent  yet  more  bloody.  153 

Chriji,  nor  Ifrael  after  their  Apojlacie,  a  type  of  the 
true  Church :  Befide,  blafphemers  ought  to  die  by  the 
law;  and  Ahab  forfeited  his  own  life,  becaufe  he  did 
not  put  Benhadad  to  death  for  his  blafphemy,  i  Kings 
20.  [42.] 

Truth.  ChriJI  Jefus  is  conlidered  two  wayes,  Chriji 
in  his  perfon,  and  ChriJI  myjiical  in  his  church,  repre- 
fented  by  the  Governors  thereof.     Some  fay  that  IJrael^""'^"'''- 
was  not  in  Ahabs  time  excotnmunicated  iLnA  cut  off  from  '"^  ,1^ 
Gods  light,  untill  their  final  carrying  out  of  the  land  Apoftacy  of 
of  Canaan,  2  Kings  17.  [6.]  and  that  Ifrael  remained  J^''"^"'""- 
(though  none  of  Gods  in  refpeft  of  her  apofacy,  yet) 
Gods  in  refped:  of  covetiant,  untill  the  execution  of  the 
fentence  of  excommunication  or  divorce :  And  there- 
fore that  Ahab,  as  King  of  Ifrael,  Gods  people  (untill 
Ifrael  ceafed  to  be  Ifrael)  was  "Sl  figure  of  ChriJI,  that 
is,  Chriji  in    his   prei'ence,   in   his  governors,  in  his 
church,  though  fain  to  idolatry  under  admonition,  not 
yet  caft  off. 

But  (2.)  grant  the  church  falfe,  and  Ahab  King  of 
a  falfe  [73]  church,  how  will  it  appear  that  Elijahs 
AB  was  a  moral  a£t,  and  fo  prefidential  to  all  Kings 
and  NatioTis  ? 

Peace.  Becaufe  (faith  Mafter  Cotton)  it  is  moral 
equity,  that  blafphemers,  and  apojiate  idolaters,  feduc- 
ing  others  to  idolatry,  ihould  be  put  to  death,  Levit. 
24.  16.   Deut.  13.  5. 

Truth.  Thofe  Scriptures  concern  a  ceremonial  land 
in  a  ceret?ionial  time,  before  Chrif ;  and  in  the  fame 
Lev.  24.  the  command  is  equally  given  for  the  lampe 
in  the  Tabernacle,  and  the  Jhew-bread  as  well  as  for 
the  idolater. 


154  The  bloody  Tenent  yet  more  bloody. 

Peace.  But  Benhadad  (faith  Mafter  Cotton)  was  no 
Ifraelite,  nor  was  his  blafphemy  belched  out  in  the 
land  of  Ifrael. 

Truth.   It  is  moft  true,  that  blafphemers  in  Ifrael, 
and  blafphemers  againft  Ifrael  and  the  God  oi  it,  were 
put  to  death.      It  is  alfo  true  in  the  antitype  and  fub- 
flance  fince  the  coming  of  Chrijl,  that  blafphemers  in 
Ifrael,  and  blafphemers  againft  Ifrael  (the  church  of 
God)  2.ve.  fpiritually  to  be  put  to  death  by  the  two- 
edged  fword  coming  forth  of  the  mouth  of  Chriji, 
Rev.  1.  [  i6]  and  this  Gofpel-}p\im(hmcni  is  much  more 
dreadful   and   terrible,   then   the   puniHiment  of  the 
firft  blafphemers  under  Mofes  or  the  prophets. 
*  Hence         Peace.   Methinks  alfo,  if  Ahab  were  now  pre/iden- 
Priefis      tiall,  and  that  which  he  Ihould  have  done  to  Benha^ 
Monks,      dad  prefidential,   then   is  there  now  no  fpiritual  or 
^^'f^'n     my/lical  Ifrael,   no   fpiritual   Canaan,   but   the   letter, 
irave  not    Ceremony,  and  figure  yet  m  rorce,  and  Lbrijt  jejus  the 
been  civile  myfical  and  fpiritual  King  of  ifrael  is  not  yet  come 
"jllX    '"  t^e  flefti. 

England,  Truth.  Yea  then  not  onely  a  few  in  a  City  or 
^'^■' !"" „  Kingdome  (fuppofe  hundreths  or  thoufands)  but  mil- 
iy  Gods  //owj  of  millions  of  blafphemers,  idolaters,  feducers, 
word,  the  throughout  the  whole  wide  world,  ought  corporally 
{Xt;{    to  be  put  to  ^.^//..     _ 

cajhiered  Pcace.  Againft  this  methinks  Mafter  Cotton  ftiould 
andcutoff\,Q  and  I  am  fure  againft  this  Chrijl  lefus  was,  who 
'  ■  protelfed  in  anfwer  to  the  ralh  zeal  ot  his  difciples 
[Luk.  9. [56.])  That  he  came  not  to  deftroy  mens  lives, 
but  to  fave  them  .-  but  how  relifti  you  Mafter  Cottons 
interpretation,  of  Let  them  alone  (which  he  fees 
pleafeth  fome  fo  well)  to  wit.  Let  them  alone  is  no 
precept,  but  permifjion  ? 


The  bloody  Tenent  yet  more  bloody.  155 

74]  Truth.  I  anfwer,  If  let  them  alone  were  onely 
by  permijjion  in  way  oi providence.  Why  is  alfo  a  word 
oi prohibition  added,  to  wit,  That  fuch  fhould  not  be 
medled  with,  for  thefe  and  thefe  reafons,  whereas 
although  God  permitteth  evil  doers  in  fpiritual  and 
civil Jl ate  in  the  world,  yet  there  lies  a  word  oi  ordi- 
nance to  purge  them  out.  Here  is  no  ordinance  for 
their  plucking  up,  but  for  their  letting  alone,  and 
that  in  a  merciful  refped:  of  fparing  the  good  wheate, 
who  might  be  indangered  to  be  pluckt  up  by  the 
roots  out  of  the  world,  by  fuch  rafh  and  furious  zeale 
o{  plucking  up  the  tares. 


Examination  of  CHAP.  XXIX. 

Peace. 

M  After  Cotton  referring  the  28  Chapter  to  former 
agitations,  feems  to  invite  us  to  pafs  on  to 
Chapter  29. 

Truth.  Let  the  28  Chapter  recapitulating  the 
former,  and  the  whole  controverjies,  be  referred  to 
the  confciences  of  fuch  to  whom  thefe  paffages  by  any 
providence  of  the  moft  holy  wife  fliall  be  prefented, 
and  let  it  gracioufly  pleafe  the  Father  of  lights,  to 
help  all  his  fons  of  light,  to  be  truely  ftudious  of  his 
truth  in  the  love  of  it,  to  caft  up  all  particulars  aright 
in  his  fear,  by  the  onely  Arithmetick  of  his  own  moft 
holy  and  unerring y/j/r/V. 

Peace.  In  this  Chapter  firft  arifeth  a  quejiion  con- 
cerning the  Apojiles  privacy. 


1 56  The  bloody  Tenent  yet  more  bloody. 

Truth.  Mafter  Cotton  acknowledgeth  them  to  be 

called  to  a  publike  Minijlery,  let  others  judge  then  of 

their  privacy. 

Touching        Peace.  But  they  were  not  fent  (faith  Mafter  Cot- 

Apoiles  or^'^")  ^'^  ^^^  Scribes  and  Pharifees,  and  fo  confequently 

mtjfingers.  Were  to  let  them  alone. 

Truth.  I  anfwer,  Let  it  be  confidered,  how  he 
that  grants  men  are  fent  to  the  Jheep,  can  rightly  fay 
they  have  nothing  to  do  with  the  Wolves  and  Foxes. 

Peace.  In  this  controverfie,  Mafter  Cotton  elfewhere, 
will  not  onely  have  Jheep  fed,  but  the  Wohes  driven 
from  ihtfold,  their  braines  beaten  out,  Gfc.  and  that 
not  onely  by  the  Pajlors  or  fieapherds  fpiritually,  but 
alfo  by  the  civil  Magijirate,  and  [75]  to  that  end,  he 
is  to  be  ftirred  up  by  the  Shepherds  and  Minijlers  of 
Chriji. 

Truth.  Such  exciting  and  ftirring  up  of  the  civil 
Magijirate  if  it  were  Chrijis  will,  how  can  the  ApoJ- 
tles  be  excufed,  or  the  Lord  'Jefus  himfelf,  for  not 
ftirring  up  the  Civil  Magijirate  to  his  duty  againft 
thefe  Scribes  and  Pharifees,  the  Wolves  and  Foxes,  as 
Mafter  Cotton  here  cals  them  ? 

Peace.  Neither  the  doSlrine,  nor  their  offence  at  it 
(faith  Mafter  Cotton)  was  fundamental \  nor  had  the 
Touching  civil  Magijirate  a  law  eftablilhed  about  doctrine  or 
fundamen-  oj^gfices  of  this  nature.  Befides,  Chriji  gave  his  dijciples  ■ 
a  charge  to  be  wife  as  Serpents,  and  himfelf  would  not 
meddle  with  the  PhariJ'ees,  untill  the  laft  yeer  of  his 
Minijlery,  left  their  exaj'peration  might  have  been  fome 
hinderance  to  his  Minijlery  before  his  hour  was  come. 

Truth.  I  ftiould  defire  Mafter  Cotton  againe  to 
ponder  whether  the  notorious  hypocrijie  of  the  Phari- 


The  bloody  Tenent  yet  more  bloody.  1 57 

fees  (now  brought  into  a  Proverb)  and  alfo  whether 
the  notorious  tranfgreffing  (and  upon  the  point  abol- 
ishing) of  the  fifth  commandment,  and  fo  confequently 
of  all  civil  obedience  (with  the  Papijis)  under  pre- 
tence of  Gods  fervice  (although  indeed  but  their  own 
fuperjlition)  be  not  oi  z  fundamental  guWl,  both  againft 
fpiritual  and  civil  fate. 

Peace.  I  remember  Mafter  Cotton  argued  againft 
tolleration  of  the  Papijis,  becaufe  their  confcience 
excites  them  againft  the  civil  powers. 

Truth.  And  whither  tended  thefe  principles  of  the 
Pharifees,  but  to  overthrow  all  Fatnily,  yea  and  (if 
they  be  followed  home)  all  Towne,  or  City,  and  King- 
^o»/^- Government  ? 

Peace.  Yea,  But  the  Romane  Mc.gijlrate  (faith  he) 
had  no  eftabliftied  law  about  doBrines  or  offences  of 
that  Nature. 

Truth.  Mafter  Cotton  in  all  this  controverfe,  pleades 
that  they  ought  to  have :  and  though  he  faith,  that 
Magijirates  may  fufpend  their  duty,  untill  they  be 
informed,  yet  he  never  faith,  that  the  Minijiers  of 
Chriji  may  fufpend  their  duty  of  humble  information, 
and  ftirring  up  them  up  to  fo  high  a  part  of  their 
Duty,  as  concerns  the  fouls  of  their  fubjeSts  and  the 
worjhip  of  God. 

76]  Peace.  I  remember,  that  Gardiner  and  Boner,  &c. 
could  not  make  the  fire  burn  to  confume  the  people 
oi  God,  and  witneffes  of  fefus,  untill  Edwards  laws  Laws  for 
were  repealed,  and  Maries  bloody  laws  were  efab-f^J^J}/"""^ 
lijhed;  and  fo  they  were  forced  to  fufpend  a  while  j^yi^^. 
untill  they  had  conjured  up  a  Parliament  to  do  both 
the  one  and  the  other,  as  K}i\€v:  Jlaves  and  drudges,  for 


158  T^he  bloody  Tenent  yet  more  bloody. 

them  :'  And  tis  true,  what  the  Spirit  of  God  in  David 
pronounceth  [PJal.  82.)  that  under  the  maske  or  col- 
our of  a  law  (which  carries  with  it  the  name  and 
found  of  reafofi  and  righteoufyiefs)  the  ivickednefs  of 
the  world  is  ertablifhed  :  And  hence  the  people  and 
fervants,  and  Saints  of  the  moft  high  God,  feele  the 
weight  of  the  violence  of  the  Nimrod  perfecutors  or 
hunters. 

But  this  I  wonder  at,  that  Maiter  Cotton  fubjoyn- 
eth,  that  Chriji  Jefus  himfelf,  and  his  difciples  (under 
the  notion  of  not  exafperating  the  Pharifees)  Ihould 
not  reprove  the  Scribes  and  Pharifees. 

Truth.   It  cannot  fmk  with  me.  That  the  Spirit  of 
God  in  Chriji  Jefus  himfelf,  and  his  inejfengers,  fhould 
fo  far  differ  from  himfelf  in  all  his  former  mefengers 
and  prophets,  who  fpared  not  to  reprove  the  higheji 
Priejis,  Princes,  Kings  and  kingdoms ;   nor  doth   the 
practice  of  the  Lord  fefus  in  fo  many  places  of  Mat- 
thew (before  his  thunderbolts  ihot  forth  againft  them. 
Mat.  23.)  give  any  countenance  to  fo  loofe  an  opinion. 
Peace.   Mafter  Cotton,  who  argues  fo  much  againft 
the  permitting  of  blafphemers  to  live  in  the  world, 
The  Pha-  ^nay  here  call  to  minde,  that  if  ever  blafphetny  were 
^f^^,„  J^uttered  againft  the  Son  of  God,  it  was  uttered  by  the 
Chriji       Pharifees  in  the  1  2  of  Matthew,  when  they  imputed 
J^fui-       the  carting  out  of  the  devils  to  the  power  of  the  devil 

'  Mary  was    proclaimed    Queen,  July  January,  1555,  that  Parliament  removed 

19,    1553,   and    Gardiner   was    releafed  all  obllacles  to  the  punifhment  of  herefy, 

from  the  Tower  and  made  Chancellor  in  and  January  28,  the  firll  court  tor  herefy 

the  following  Auguft.     In  April,  1554,  was  opened,   and    Hooper    and    Rogers 

he  attempted  to  carry  a  Perfecution  Bill  were  tried.     Froude,   Hiji.  of  England, 

through    Parliament,    and    fucceeded   in  vi.  32,  53,  314. 
the     Commons.     But    it    was    not     till 


'The  bloody  Tenent  yet  more  bloody.  159 

in  Chriji  Jefus,  and  yet  we  finde  not  that  Chriji  Jefus 
flirred  up  the  civil  Magijirates  to  any  luch  duty  of 
his  to  put  the  blafphemers  to  death,  not  the  hereticks 
the  Sadduces,  who  denied  that  fundamental,  the  ref- 
urreSlion. 

Truth.  It  is  moft  true,  that  the  caufe  needeth  no 
fuch  weapons,  nor  fpared  he  the  Pharijees  for  fear  of 
their  exafperations,  but  poured  forth  on  their  faces 
and  bojoms  the  foreft  njtals  of  the  heavieft  doom  and 
cenjure  that  can  be  fuffered  by  the  children  of  men, 
to  wit,  an  impojjibility  ot  repentance  znd  forgivenefs  of 
fins  either  in  this  or  the  world  to  come :  And  for 
the  prelent,  at  [77]  every  turn  he  concludes  them 
hypocrites,  blind  guides,  which  could  not  efcape  the 
judgejfient  of  Hell. 

So  that  all  other  fences  of  thofe  words  [^Let  them 
alone\  that  is,  of  not  reprooving  them,  cannot  ftand : 
nor  if  it  were  the  duty  of  the  Mitiijlers  of  Chrifl  to 
ftir  up  the  civil  Magijirate  againft  fuch  hypocritical 
and  blafphemous  Pharifees,  could  Chrif  Jefus  himfelf 
or  his  fervants  the  Apofles  be  excufed  for  not  com- 
plaining to  the  Rotnatie  State  againft  them  ;  So  leav- 
ing the  blame  upon  the  confcience  of  the  governors, 
if  the  land  were  not  purged  of  fuch  blafphetners  and 
fundamental  oppofers  of  the  Son  of  God. 

Let  me  me  end  [fweet  peace)  with  the  bottome  of  all 
fuch  perfecutions,  Satan  rageth  againft  God  and  his"^  Magif. 
Chriji ;  that  devil  that  caft  the   Saints  into  prifon,  kings',  high 
Rev.  2. [10]  (*what  inftrumentsfoever  he  ufeth)  would /""'c/^-f-- 
caft   Chriji  himfelf  into  prifon  againe,   and   to   the^/'^^'  " 
gallows  againe,  if  he  came  again  in  perfon  into  2iny  good  kings, 
(the  moft  refined)  perfecutingy?^/^  in  the  world.        *"^- 


i6o  The  bloody  Tenent  yet  more  bloody. 


I 


Examination  of  CHAP.  XXX. 

Peace. 
Doubt  not  [dear  truth)  in  the  firft  place,  but  you 
caft  an  obfervant  eye  on  Mafter  Cottons  collections 

in  this  Chapter,  from   Pauls  words  Ails  25.  11.   I 

will  mention  the  two  firft. 

1.  That  a  man  may  be  fuch  an  offender  in  matters 
of  Religion  againft  the  law  of  God  (againft  the  church) 
as  well  as  in  civil  matters  againft  Ccejar,  as  to  be 
worthy  of  death. 

2.  That  if  a  fervant  of  God  ftiould  commit  any 
fuch  offence,  he  would  not  refufe  judgement  to  the 
death,  verf.  1 1 . 

Truth.  Paul  one]y  faith  in  the  general.  If  I  have 
^^^  ^5-  committed  ought  worthy  of  death,  I  refufe  not  to  die  : 
ered.  Now  therefore  as  Paul  faid,  No  man  (that  is,  no  man 
juftly)  may  deliver  me  to  the  fews ;  So  fay  I,  no  man 
from  thefe  words  of  Paul  (without  wronging  him 
and  his  Majler  the  God  of  Truth)  can  draw  fuch  a 
conclufton,  as  if  Paul  had  acknowledged  it  evil  in  him 
to  have  preached  againft  the  laws  of  the  Jews  or  the 
tetnple,  which  the  Lord  fefus  and  his  fervants  after 
him,  fo  abundantly  did,  [78]  although  at  this  time 
(in  point  of  fadt)  Paul  might  well  fay,  he  had  not 
done  ought  againft  the  law  of  the  Jews,  I  mean  the 
ceremonial  law  and  the  Temple,  for  he  had  now 
obferved  the  ceremonies  of  the  Law,  and  the  holi- 
nefs  of  the  Temple :  although  for  this  fome  ufe  to 
blame  him,  not  difcerning  that  Paul  knew  there  was 
a  time  to  honour  thofe  ceremonies,  even  after  Chrijis 


The  bloody  Tenent  yet  more  bloody.  1 6 1 

death,  and  a  time  as  much  to  debafe,  difhonour,  and 
abolifh  them. 

Peace.  His  third  colleBion  is,  That  it  is  lawful!  even 
in  Ecclejiajlical  caujes  to  appeale  to  a  Pagan  Magif- 
trate. 

Truth.  As  I  utterly  renounce  fuch  a  conclujion  (any 
otherwife  then  in  relpedl:  of  civil  viole?ice  offered  for 
a  mans  confcience,  which  violence  Ccejar  ought  to  fee 
revenged  and  puni(hed)  fo  neither  will  this  inftance 
of  Paul  prove   it :   for   in    appealing    to   an   higher 
"Judge,  a  man  alwayes  prefuppofeth  (if  not  skill  per- -^^  appeals 
fedl,  yet)  competent  skill,  and   a   true  power  com- "^^^/y^'' 
mitted  from  God,  to  judge  in  fuch  cafes,  which  Paul  matters 
for  many  reafons,   both   in  this   Chapter,   and   elfe-^^^''^ 
where  manifefted,  could  not  fuppol'e  in  the  Romane 
Ceejars,  or  any  civil  Magijirate. 

Peace.  Mafter  Cotton  urgeth,  that  thefe  words 
{yerfe  9.)  [Thefe  Things]  imply  matters  oi  Religion 
as  well  as  civil  things. 

Truth.  Thofe  words  [Thefe  Things]  were  not  the 
words  of  Paul,  but  the  words  of  Fejius. 

2.  Grant  them  Pauls  words,  yet  if  tor  thofe  things 
the  Jews  feek  his  life,  Paul  well  appeals  to  Ccefar 
againft  them,  for  Ccefar  is  bound  to  proted:  the 
bodies,  goods,  or  good  names  of  \\\%  fubjeBs,  either  from 
falfe  accujations  in  civil  things,  or  perfecution  for  mat- 
ters oi  confcience,  which  is  a  violence  againft  the  civil 
Jlate,  of  which  Ccefar  was  thtfupreme  off.cer. 

Peace.  His  fourth  colle£iion  is,  that  civil  Magif- 
trates  may  and  ought  to  be  acquainted  with  all  mat- 
ters of  Religion,  efpecially  capital. 

Truth.  In  twenty  five  parts  of  the  world  oi  thirty, 

ZI 


1 62  The  bloody  Tenent  yet  more  blooay. 

civil  Magijlrates  cannot  poflibly  be  thus  acquainted ; 
for  the  found  of  Chrijl  Jefus  is  not  there  to  be  heard, 
as  the  beft  Hijlorians  and  Cojmographers  yeeld.' 

Peace.     It    feemes    ftrange,    if   Chrijl   Jefus    had 

intended  any  fuch  delegation  oi  fpiritual  power  to  civil 

Magijlrates,  that  he  [79]  fhould  keep  the  very  found 

of  his  name  from  them. 

Fete  Mag-      Againe,  in  the  other  five  parts  of  the  world,  where 

thewoHd  ^^s  name  is  founded,  how  rarely  hath  he  acquainted  any 

know        civil Magijlrate  with  the  faving  knowledge  of  his  will? 

Chrijl  Truth.   I  add,  that   fuch   rare  ones,   that   lavingly 

know  Chrijl  J  ejus  and  his  will,  are  no  judges  in  fuch 

cafes  over  the  confciences  of  their  brethren,  or  any,  by 

way  of  civil  judicature,   this  very  inftance  of  Pauls 

appealing  to  Ccejar  hath   and   (hall   further   declare 

and  manifeft. 

Peace.  But  what  fhould  be  the  reafon  why  Mafter 
Cotton  atfirmeth.  That  the  civil  Magijlrate  ought  to 
be  able  to  judge  of  all  capital  offences  againll  Relig- 
ion, but  not  of  all  quejiions  ? 

Truth.  The  truth  is,  if  the  civil  Magijlrate  were  a 

Surgeon  appointed  oi  Chrijl  lefus  to  judge  in  caufes 

that  concern  cutting  of  life  and  Hinhe,  5cc.  he  would 

beyond  all  queiHon  be   able   to  judge  of  petty  cuts, 

Myftical    wounds,  &c.     But  Satan  that  old  deceiver,  that  knew 

and  cruel   ^by  Qods   pemiilTion)   how   to   cozen   Adam,   David, 

urgery.    g^/^^^^^^^^  Peter  (the  moft  perfect,  wife,  and  holiert  of 

Gods  Jervants)   is  not   now   to   learn   how  to  cheat 

Mafter  Cotton  alfo ;  Satan  well  fees,  if  Mafter  Cotton 

■  "  The  World  divided  (fay  our  ableft     name  of  Jefus  a  Saviour."   Hireling  Min- 
Cofmograpbers^   into  thirf^  parts,  as   vet     ijirf,  p.  3. 
but  five  of  thirty  have  heard  of  the  fwect 


The  bloody  Tenent  yet  more  bloody.  163 

ihould  grant  it  the  Magijlrates  duty  to  judge  in  leffer 
quejiions,  the  hope  of  Benefices  and  Livings  were  gone, 
and  the  trade  of  Synods  would  down  :  And  if  he 
fhould  not  grant  it  to  be  the  Magifirates  duty  to 
judge  in  capitals,  the  Pope,  the  Bijhops,  and  all  per- 
fecuting  priejis,  would  want  the  fecular  power,  the 
fervile  executioners  of  their  mofl  wicked  and  mod 
bloody  decrees  iiwAfentences. 

Peace.  In  the  next  place  Mafher  Cotton  feemes  to 
charge  a  contradiBion  upon  the  difculfer,  for  faying, 
that  civil  Magifirates  were  never  appointed  by  God 
defenders  of  the  faith  of  lejus,  and  yet  every  one  is 
bound  to  put  forth  his  utmoll:  powers  in  Gods  bufinels. 

Truth.  Love  hath  charged  the  difcuifer  to  fpare 
the  tearm  oi  contradiBion  in  m2.ny  pafi'ages  of  Mafter 
Cottons  writing,  where  he  hath  (to  his  underiland- 
ing)  obferved  them,  to  prevent  exafperations,  &c. 
contrarily  Mafter  Cotton  againft  the  difcuffer,  ftraines 
the  text  and  Margin  to  found  out  contradiBions,  con- 
tradiSiions,  to  all  pafTengers. 

80]   But  let   us  examine.     And  firft,  Mafter  Co/^o«  ^^-"^  "'^^ 
will   not  deny,  but  the  fio?i  of  perdition,  the  Pope  c>^  of  the  faith 
Rome  (whofe  coming  and  practice  is  by  the  work  of 
the  devil)  was  the  blafphemous  author  (he  and  his 
Cardinals  in  Councel  together)  of  that  title  defender  of 
the  faith  fent  with  great  gratitude  and  folemnity  to 
Henry  the   eighth,  as  a   kingly  popelike  reward,  for 
penning  (or  bearing  the   name   of)   a   blafphemous 
writing  againft  Chrifi  lefus  in   his   holy  truth  pro- 
claimed by  Luther."^ 

■  Henry   VIII.   wrote   Affertio  feptem     therum,  which  he  dedicated  to  Leo  X., 
facramentorum    adverfus    Martinum    Lu-     and  fent  a  copy  in  elegant  Ms.  to  Rome, 


164  The  bloody  Tenent  yet  more  bloody. 

Peace.  With  what  eyes  and  eares  fuch  blajphemous 
and  bloody  titles  are  to  be  lookt  upon  and  heard  by 
the  chafte  eyes  and  ears  of  Chri/ls  Doves,  Chrijl  lejus 
will  one  day,  and  fhortly  make  appear. 

Truth.   But  what  cojitradi£lion  will  be  in  the  later, 

to  wit,  [That  every  one  mufl:  do  his  utmoft  in  Gods 

Toferve    bujinefs\  when  this  former  (to  wit,  to  be  a  defender  of 

ourmLhl  ^^•'^  Faith)  is  conftantly  denied  to  be  any  of  the  buji- 

literaiiy     Tiejfes  of  civH  ojficers,  and  the  prefervation  of  the  civil 

taktn.hor.  jj^fg^  which  charge  and  worke  by  the  civil  Jl ate  can 

abufed.      Only  lawfully  (and  therefore  polfibly)  be  committed 

to  them  ?   For  otherwife  to  take   thefe  words  in   a 

literal  y^«a',  without  refpedt  to  the  rules  znA  limits  oi 

Gods  order  and  rightecnjhejs,  what  is  it  but  to  fire  the 

world  with  wild-fire  of  blind   zeale,  and   to   tumble 

down  all  Gods  beauteous  Jlru^ures  and  buildings  into 

a  Chaos  and  confujion  of  AntichrijUan  Babylon  ?  And 

this  efpecially  by  the  meanes  of  fuch  who  think  and 

fay,  that  they  cannot  ferve  God  with  all  their  might 

except    they  punifli   blafphemers,   and   light   againft 

blajphemous  nations,  and  fubdue  (not  only  the  holy 

land  from   the  Turk,  but)  even   all   the   world  from 

their  idolatries  and  blafpheviies,  if  it  lie  in  their  power; 

which  Jpirit  whether  it  be  the  Jpirit  of  the  Son  of 

God,  and  Prince  of  peace,  or  the  Jpirit  of  the  world, 

the  Jpirit  of  the  fon  oi  perdition,  let  every  mans  own 

fpirit  fearch  and  judge  in  the  holy  fear  and  prefence 

of  God. 

which  is  ftill   (hown    in   the   Library  of  propofition  finally  prevailed,  and  a  bull 

the    Vatican.     The    Pope    propofed   in  was  ifl'ucd,   conferring  the   title  on  the 

confiftory    to    give    Henry    the   title   of  King  and  his  poilerity.     Rofcoe,  Life  of 

Defender  of  the   Faith.      This   gave   rife  Leo  X.   ii.   233. 
to  confiderable    debate,   but  the   Pope's 


J 


I 


The  bloody  Tenent  yet  more  bloody.  1 65 

^eace.  But  further  (faith  Mafter  Cotton)  it  was 
unneceffary,  yea  folly  and  prepofterous  to  have  com- 
plained to  Herod,  Vilate,  Ccefar,  againft  the  Herejies 
of  the  Vharifees  :  For  if  a  y>oov  Jheep  fhould  complain 
to  the  Wolves  of  the  Wolves  herejies,  would  not  the 
whole  kennel  of  Wolves  rife  up  againft  him,  &c  ? 
Would  it  not  have  difturbed  the  civil  ftate,  by  put- 
ting them  into  jealou/ies  of  a  [81]  new  kingdome,  and 
it  was  neceflary  the  Go/pel  fhould  firft  be  known  and 
received,  believed  and  profeffed,  before  any  could  be 
complained  of  for  Apojlacie  from  it  into  herejie. 

Truth.  Mafter  Cotton  cannot  deny,  but  that  moft 
of  the   Mazillrates  of  the  world  (by  far)   are  fuch  ^^'''■ft 

TT        J      ri-r   .        r^     r  ■   u  r>    J  ^Jefui  hath 

as    Herod,    rtlate,    Lesjar   were,    without    God,    2Lno.  j.^^^i^  f^^_ 
enemies  to  him,   yea  alfo   in   that  little  part  of  \}[\Qnijhed  his 
wor/^  which  is  called  Proteliant.     Now  if  they  are^''"//'Ti'^ 
but  kennels  of  Wolves  (compared  with  Chrijls  Jheep)  iji/atcs. 
as   Mafter  Cotton   exprelfeth,    I    Hrft    demand    how 
poorely  hath  Chrijl  "Jefus  in  all  ages  provided  for  and 
furnilhed  his  people  with  fuch  main  pillars  of  their 
fpiritual  joyes,  light  and  confidence,  as  godly  and  Chrif- 
tian  Magijirates  ? 

Peace.  It  is  as  cleer  as  the  Sun  beams,  that  if  ever 
Chrijl  yefus  had  intended  fuch  an  ordinance  in  and 
over  his  church,  he  would  never  have  been  fo  mif- 
taken,  as  to  fupply  his  Jheep  in  all  ages,  and  in  all 
parts  of  the  world,  with  kennels  of  Wolves  in  ftead  of 
godly  and  Chrijlian  Shepherds. 

Truth.  But  fecondly.  Grant  them  to  be  kennels  of 
Wolves  in  Mafter  Cottons  fence,  yet  what  bar  is  this 
to  any  from  prefenting,  and  to  them  from  receiving 
fuch  complaints  as  are  proper  to  their  cognizance,  to 


1 66  The  bloody  Tenent  yet  more  bloody. 

their  duty  and  calling  (were  they  truely  called  of  God 
and  Chrijl  to  fuch  a  fervice)  to  wit,  to  govern  in 
Jpiritual,  Ecclejiajlical or  Church  caufes  ?  what  though 
a  Magijlrate  be  a  drunkard,  whoremonger,  opperjfour, 
is  it  not  the  duty  of  the  people  to  complaim  to  him 
of  drunkards,  thieves,  whoremongers,  opprejjors  ?*  whom 
if  he  punifli  not,  but  countenance,  &c.  yet  have  fuch 
petitioners  difcharged  their  confciences,  and  left  the 
guilt  upon  the  right  head,  who  fliould  be  an  head  ol 
civil  righteoujhejs,  but  is  an  head  of  wickednejs  and 
iniquity. 

Peace  By  this  argument  of  Mafter  Cottons,  the 
poor  widow,  that  fued  for  right  to  the  unjuft  Judge, 
that  neither  feared  God,  nor  regarded  man,  took  a 
foolifli  and  a  preiloperous  courfe,  though  commended 
by  the  Lord  J  ejus,  Luk.  i8.  [.J-J-] 

Truth.  Indeed  (as  Mafter  Cotton  faith)  If  we  look 
at  the  probability  of  any  wholelome  fruit  from  fuch 
trees,  we  cannot  expedt  grapes  from  fuch  briars,  nor 
Jigs  from  fuch  thijlles  :  But  looking  at  the  providence 
of  God,  who  ruleth  and  over-ruleth  the  hearts  of 
Kings  and  all  Magijirates  (as  in  the  cafe  of  the  poor 
widow  and  [82]  thoufand  others)  as  alio  at  what  is 
their  Duty  and  profej/ion,  to  wit,  to  invite  cheerfully 
their  J ubJeSls  to  bring  their  complaints  to  them  ;  as 
alfo  what  is  the  duty  of  the  wronged  and  opprejfed  to 
wit,  to  deliver  and  dilcharge  their  own  J'ouls,  I  fee 
not  but  it  is  lafe,  feafbnable,  and  a  duty,  to  cry  even 
to  the  unjufl  Judge  for  JuJlice,  as  that  poor  woman  did. 

Peace.  Yea,  were  Cccjar,  Herod,  Pilate  (by  virtue 
of  their  places,  offices,  and  duties  [Ecclejiajlical  Judges, 
and  ought  to   have  fupprelfed  the  herejies  and  blaj- 


The  bloody  Tenent  yet  more  bloody.  167 

phemies  of  the  Pharifees  ?  why  fliould  it  be  impoffi- 
ble,  but  they  might  have  removed  the  Pharifees 
offence,  as  many  Kings  oi  England  and  France  (though 
evil  themfelves)  have  ftirred  mightily  upon  com- 
plaints of  their  fubjeBs  againft  the  Popijh  Pharifees 
of  their  times,  yea  the  highefl  of  them  the  Pope 
himfelf?  And  if  Mafter  Cottons  doftrine  be  true, 
why  muft  not  the  Magifrate  be  fought  unto,  that  a 
true  Gofpel  be  received  and  believed  ?  Why  may  not 
the  civil  power  be  a  judge  in  the  firft  receiving  of  the 
Gofpel,  as  afterward  for  xhe.  preferving  and  rejioring  of  it? 

Truth.  Such  is  the  brightnefs  of  the  Gofpel  of  Chrif 
lefus,  and  the  dread  and  the  power  of  the  two-edged 
fword  coming  out  of  his  fnouth,  fubduing  and  flaying 
the  highefl:  oppojites  and  adverfaries,  that  it  will  prove 
to  be  unnecelfary,  foolifli  and  prepofterous  to  run  to  any 
other  fword  or  cenfures,  then  thofe  alone  of  Chrif  s, 
fo  mighty,  and  fo  powerful,  were  they  rightly  adminif- 
red,  as  the  PopiJl:i  and  Proteftant  world  pretendeth. 

Peace.  Laftly,  Mafter  Cotton  profeffeth  he  knows 
not  how  Magiftrates  can  know  the  Son,  and  kifs  him, 
and  acknowledge  his  kingdome,  and  fubmit  their 
crowns  to  it,  love  his  truth,  be  nurftng  Fathers  and 
Mothers  to  his  church,  and  yet  not  be  defenders  of  it. 

Truth.  If  kings  muft  fubmit  their  crowns  to  this 
kingdome  of  Chrif,  muft  it  not  undeniablly  follow, 
that  the  kingdom  of  Chrif  lefus  is  far  greater  and 
higher  then  their  thrones  and  crowns  ?  (for  none  will 
fubmit  to  the  leffer,  weaker  &c.)  And  if  fo,  what 
weaknefs  is  it  yet  to  expedt,  that  the  inferiour  power  Defensor 
and  authority,  to  wit,  civil  and  earthly,  muft  defend  "/"'-^^ 
the  higheft  and   moft  glorious  crown  and  throne  oi^""  ' 


1 68  The  bloody  Tenent  yet  more  bloody. 

Chrijl  It'/ us  ?  Like  as  if  a  poor  Indian  Canoiv  (hould 
fubmit  it  felf  to  iome  Royal  N'avy,  and  yet  murt  be 
83]  this  Navies  defender;  or  a  few  naked  Atnericans 
fubmit  to  fome  Army  or  kingdome,  and  yet  thefe  poor 
naked  ones  muft  bear  (and  that  ferioufly  without 
lejling)  the  title  of  their  defenders. 

Truth.  Marter  Cotton  and  thofe  of  his  bloody 
judgement  are  not  contented  that  the  civil  powers 
defend  the  bodies  and  goods  of  the  Saints  from  oppref- 
Jors,  from  perfecutors,  dec.  that  love  and  affe^ion  by 
all  gracious  means  be  expreft  more  to  the  Saints  then 
to  other  people  oi  their  dominions,  that  all  true  Chrif- 
tian  meanes  be  ufed  tor  the  fpreading  ot  the  name 
and  truth  of  the  Lord  lejus  ;  I  fay,  this  ferves  not  the 
turn,  and  gives  not  content,  except  alfo  the  Magif- 
trate  defend  by  civil  fword,  the  purity  of  the  do&rine, 
and  the  ordinances  of  Chrijl  lej'us  in  his  church,  in 
punijhing  and  Jupprejjing  the  contrary  by  arme  of 
jiejh,  whether  within  or  without  the  church. 

Peace.  In  this  laft  refped:  I  muft  fpeak  an  high 
J  io/J,  iut  2.nd  bold  word,  to  wit.  That  the  pooreft  youth  or 
a;orJ.  maid,  who  hath  more  knowledge  and  grace  of  Chrijl 
then  a  king  or  Emperour  hath  (as  well  fometimes  it 
hath  and  may  come  to  pafs)  may  be  a  greater  con- 
tender for  the  truth,  and  a  great  dejhider  ot  thejaith 
of  lejus,  then  the  king  or  Emperor,  and  fo  confe- 
quently  then  all  the  kings  of  the  whole  world. 

Truth.  Paul  was  fet  for  the  defence  of  the  Go/pel 
and  confequently  every  believer  in  lejus  (according 
to  his  meafure  o^ grace  received)  and  therefore,  your 
word  is  not  more  bold  then  true.  For  Jpiritual 
defences  are  moft  proper  to  a  fpiritual  eftate,  and  fo 
accordingly  moft  potent,  prevalent,  and  mighty. 


The  bloody  Tenent  yet  more  bloody.  169 

Examination  of  CHAP.  XXXI. 

Peace. 

HEre  firft  Mafter  Cotton  will  not  own  it,  that  the 
title  of  ludges  oi  Jpiritual  caufes  be  given  to 
Civil  Magijlrate. 

Truth.  The  P(2r//tfOT^«/of  Ew^Azwrf'eftabliflied  King 
Henry  the  eighth  fupreanie  head  and  Governor  over 
the  church  of  Etigland,  and  what  is  this  but  fupreme 
ludge  in  all  Ecclejiajiical  caufes  ?     What  though   the 
tearme  judge  be  ftumbled  at  by  fome,  [84]  and  the 
tearm  head  will  not  down  with  others  ?  yet  take  but 
what  Mafter  Cotton  grants :   And  (as  the  devil  him-  ^^^  "'''^ 
felf,  lay  hid  under  Samuels  mantle,'  fo)  under  Mafter  f^^J^^^^ 
Cottons  tearm  oi  fathers,   inothers,  Jhepherds  (that  \%,offuprem- 
fpiritual fathers,  f?iothers,  Jhepherds)  muft  of  neceffity"'^' ^"^^ 
be  concluded  an   headfoip,  and  power,  and  office  of 
judging,  when  this  child  doth  a  mifs,  when  \\\^k  Jheep 
go  aftray,  who  are  fchifmaticks,  who  hereticks,  who 
fieep,  who  Wolves,  that  the  yZ'f^/'  may  be  corrected 
and  reduced,  and  the  Wolves  braines  knockt  out. 

Veace.  They  may  judge  (faith  Mafter  Cotton)  but 
(not  with  a  church)  but  politick  power,  and  for  want 
of  which,  and  for  giving  their  kingdome  to  the  Beajl 
[Revel.  17.  12,  13.)  God  (faith  he)  opened  a  way  for 
the  Turkes  to  break  in  and  deftroy  the  third  part  of 
Chrijlendome,  Rev.  9.  14.  to  21. 

Truth.  Let  it  be  under  what  cloake,  or  colour,  or 
notion  foever,  let  it  he  politick  (indeed)  2.nA.Jubtle,  or 

'  This   affumes   the    apparition  of  an     cometh  up  :   and   he  is   covered  with  a 
evil  Ipirit  under  the  form  ot  Samuel  in     mantle.     And  Saul  perceived  that  it  was 
Saul's    interview    with     the    witch    of     Samuel."    i  Samuel,  xxviii.  14. 
Endor.      "  And    Ihe    faid,    An   old  man 
22 


lyo  The  bloody  Tenent  yet  more  bloody. 

plaine  and  iimple,  yet  it  feemes  it  is  true,  that  he 
nws'ii  judge,  which  will  not  be  owned  m  plaine  tearmes, 
but  as  a  ^roteBor,  a  Father  or  a  Shepheard. 

Secondly,  Thofe  Scriptures  quoted  do  not  lay  a 
guilt  upon  the  ten  horns  or  kings  for  fufFering  the 
beaji  in  their  dotiiinions,  but  tor  giving  their  power 
and  authority  unto  him. 

Thirdly,  the  civil  peace  was  not  dillolved  but  pre- 

ferved  for  many  hundred   yeers  before   the   Turkes 

rofe,  to  punilh  either  the  Eajiern  or  Wejlern  part  of 

Antichrijlian   Chrijlendome :    So   that   a   falfe   religion 

Ti>f p/agu( ^(jlY^  not  immediately  and  inftantly  di/folve  the  civil 

Turkes      peace,  but  kingdomes  iixxdjiates  pro  felling  falfe  religions 

upon  the     may  flourirti.     Tis  true,  God  in  his  deep  councels  and 

Antuhrif.  fifji^^  brings  judgements,   eternal  and   temporal,  upon 

falfe  worrtiipping  /iates,  efpecially  where  the  truth  of 

Chrijl  is  prefetited  2,x\A  perfecuted;   Yet  divers  ages  of 

temporal  profperity  to  the  Antichrijlian  kingdom,  prove 

that  common  AJJumption  and  maxime  falfe,  to  wit, 

that  the  church  and  Commoniveale  are  like  Hipocrates 

twins,  weep  and  laugh,   flourifli  and   fade,   live  and 

die  together." 

Veace.  I  cannot  reach  the  bottome  of  this  next 
paifage  of  Mafter  Cotton,  viz.  that  Magi/lrates  may 
be  fubjedt  to  the  church  and  lick  the  dult  of  htr  feet, 
and  yet  be  fupreme  governors  of  the  [85]  church  alfo  : 
In  fpiritual  matters  (faith  he)  and  in  a  right  admin- 
ijlration  of  them,  he  is  fubjedl ;  but  in  civil  things, 

I  «r  Wee   mav  trv    the   waight  of  that  are   borne  together,  grow   up   togetner, 

commonly  received  and   not   queftioned  laugh   together,   weepe   together,   ficken 

opinion,  viz.  That  the  civill  jlate  and  the  and  die  together."     Bloud^  Tenent,  Pub. 

fpirituall,  the  Church  and  Commonweale,  Narr.  Club,  iii.  333.     After  fome  fearch 

they  are  like    Hippocrates  twinnes,  they  we  have   failed   to  verify  this  reference. 


The  bloody  Tenent  yet  more  bloody.  1 7 1 

and  in  the  corrupt  adminiftration  of  f^«rf/»- affaires  Vi^  ^'^'^ 
(fo  far  corrupt  as  tendeth  to  the  difturbance  of  civil ^^''^Ug^^^ 
peace)  there  the  Magijirates  (faith  he)  zre  fupreamor  over  the 
srovernors.  even  over  the  churches  in  their  own  dominiofisJl'.''"'! 

Truth.  Who  fees  not  here,  but  by  this  Doctrine  5/ c*r//?. 
Magijlrates  muft  judge,  vi'hen  the  church  is  rightly 
adminiftred,  and  when  it  is  corruptly  adminiftred  : 
And  that  whatever  the  Minijlers  of  the  church,  or 
the  whole  church  judge,  that  is  nothing,  for  the 
Magijlrate  if  he  hefupream  governor,  he  mu^  judge? 
and  what  is  this  but  even  in  the  very  fame  refpedl,  I 
fay  in  one  and  the  fame  refpeft,  to  make  them  high 
and  low,  up  and  down,  mountaines  and  vallies }  fu- 
prea77i  governors,  and  fo  above  the  church,  anon  agen 
to  lick  the  dufl:  of  \h&  feet  of  the  church;  which 
Mafter  Cotton  will  as  foon  make  good,  as  bring  the 
Rajl  and  the  Weft  together. 

Belides  (as  elfewhere  I  obferved)  what  if  the  people 
will  have  no  kings,  governors  &c.  nay  no  Parliament, 
nor  general  courts,  but  leave  vaft  interregnums  or 
Ruptures  of  government,  yea  conclude  upon  fre- 
quent changes  (as  all  nations  of  the  world  have  had 
great  changes  this  way)  fhall  the  churches  of  Chriji 
yefus  be  without  an  head,  a  governor,  defender,  pro- 
testor ?  What  a  llavery  doth  this  bloody  doBrine  bring 
the  faire  Spoufe  of  Chriji  into  ? 

Peace.  In  the  paffage  concerning  Saul,  Mafter  Cot- 
ton obferveth,  that  Saul  was  not  taken  away  for  exer- 
ciling  civil  power  againft  fpiritual  wickednefs  in  the 
cafe  of  witches. 

Truth.  Saul  was  king  of  Ifrael,  the  church  of  God, 
and  a  typical  king,  the  anointed  or  Chriji  of  God; 


172  The  bloody  Tenent  yet  more  bloody. 

Whether  apj  Maftcf  CottoH  himfclf  will  fubfcribe  to  the  con- 
of"chrijl.'  felTion  of  Nathaniel  to  Chrijl  lefus.  Thou  art  the 
kitig  of  IJrael,  which  he  was  and  is  in  his  own  moft 
holy  perfon,  as  alfo  in  his  Minijiers  and  governors 
during  his  abfence.  It  was  now  Sauls  duty  to  put 
literal  witches  to  death  in  his  Chrijlian  Ifrael,  his 
church  and  Congregation. 

It  is  true,  Saul  forfaking  the  God  oi IJrael,  periflied 
for  other  wickednefs,  and  among  other  his  fins,  for 
perfecuting  or  hunting  righteous  David,  and  therein 
?)aul  is  a  type  and  warning  to  all  [86J  the  apojtates 
and  perfecuting  Sauls  of  the  earth,  that  dejperation 
and  defperate  felf-deftrudtion  attend  them. 

Peace.  But  whither  tends  this  lalt  palfage  con- 
cerning David}  We  read  not  (faith  Mailer  Cotton) 
that  he  did  exercife  zny  fpiritual  power  as  a  King, 
but  as  a  prophet.  Will  he  commend  Sauls  kingly 
a(5ling  in  Jpiritual  things,  asjuil ;  and  (hall  not  David 
(whofe  name  and  throne  were  moft  eminently  figura- 
tive of  Chrijl  yefus)  be  found  a  king  in  IJrael,  the 
houfe  and  church  of  God? 

Truth.  The   patern  of  David,    Solomon,   and    the 

good  kings  oi  Ifrael  and  Judah,  is  the  common  and 

great  argunient  of  all  that  plead  for  MagiJirates  power 

The  kings  [n  Jpiritual  ci{es :   And  indeed,  what  power  was  that 

an/juJah^^^JP'^'^'^^^'  which  he  exercifed  in  bringing  up  the 

tyf"-        Arke,   exprelly  faid   to   be   done  by  king  David}   2 

Sam.  6.  [  I  2.]   What  power  was  that  but  kingly,  put 

forth  in  ordering  and  difpofing  the  Jervices  oi  the 

Priejls  and  Levites,  and  Jingers,  i  Chron.  16  [4-6  ?] 

Peace.  Mafter  Cotton  not  ignorant  ot  this,  it  may 
be  was  not  pleafed  with  that  pajfage,  viz.  [That  God 


The  bloody  Tenent  yet  more  bloody.  173 

will  take  away  fuch  Jiayes,  upon  whom  Gods  people 
reft  in  his  wrath,  that  king  David,  that  is,  Chriji  J  ejus 
the  Antitype,  in  his  own  fpiritiia I  power  in  the  hands 
of  his  Saints,  may  fpiritually,  and  for  ever  be  ad- 
vanced.] 

Truth.  This  power  the  General  Councels,  the  Popes, 
the  Prelates,  the  kings  of  the  earth,  the  civil  courts 
and  Magijirates,  lay  claime  unto,  and  moft  of  them 
with  bloody  hands,  yea  and  Gods  fervants  have  too 
long  leaned  unto,  and  longed  after,  fuch  an  arme  of 
Jlejh,  which  proves  (moft  commonly)  but  Sauls  arme, 
an  opprelling  and  perfecuting,  and  a  (t\i-killing  and 
deftroying  power  at  the  laft. 


Examination  of  CHAP.  XXXII. 

Peace. 

THis  Chapter  containes,  a  twofold  denyal  :  Firft 
(faith  Mafter  Cotton)  we  hold  it  not  lawful  for 
a  Chrijlian  Magijlrate  [87]  to  compell  by  civil  fword, 
either  Pharifee,  or  Pagan,  or  few,  to  profefs  his 
religion. 

Truth.  He  that  is  deceived  himfelf  with  a  bad 
commodity,  puts  it  off"  as  good  to  others  :  Mafter  Cotton 
believes,  and  would  make  others  believe,  that  it  is 
no  compulfwn,  to  make  laws  with  penalties  for  all  to 
come  to  church,  and  to  publike  worjhip  ;  which  was 
ever  in  our  father  dayes,  held  a  fufficient  trial  oi  their 
religion,  and  of  confenting  to  or  dijjenting  from  the 
religion  oi  the  times.  Hence  by  fome  is  that  of  Lw/^.  14. 
[23.]  alledged,  Compel  them  to  come  in,  fufficiently 


1 74  T^he  bloody  Tenent  yet  more  bloody. 

fulfilled,  if  they  be  fo  far  compelled,  as  to  be  con- 
formable to  come  to  church,  though  it  be  under  the 
pretence  and  mask  of  comming  only  to  hear  the 
word,  whereby  they  may  be  converted. 

But  it  is  needlefs  to  ftand  guejjing  and  guej/ing  at 
the  weight,  when  the  Jcales  are  at  hand,  the  holy 
word  of  God,  by  which  we  all  profefs  to  have  our 
weight,  or  to  be  found  too  light. 

Peace.  Mafter  Cotton  therefore  (Secondly)  denies 
that  a  blind  Pharijee  may  be  a  good  fubjedl,  and  as 
peaceable  and  profitable  to  the  civil  jl ate  as  any,  iince 
they  deftroyed  the  civil Jiate  by  deftroying  Chrijl. 

Truth.  When  we  fpeak  of  civil  Jtate,  and  their 
adminijlrations,  it  is  moft  improper  and  fallacious  to 
wind  or  weave  in  the  confideration  of  their  true  or 
falfe  religions. 

It  is  true,  idolatry  brings  judgement  in  Gods  time 
(and  fo  do  other  lins,  tor  we  read  not  of  idolatry  in 
Sodom s punijhnient,  Ezek.  i6.[49.  5o.])notwithftanding 
there  is  a  prelent  civil Jlate  of  men  combined  to  live 
together  there  in  a  commonweale,  which  Gods  people 
are  commanded  to  pray  for  ['Jerm.  29. [7.])  whatever 
be  the  religion  there  publikly  protelled.  Befide,  the 
Pharifees  dertroying  Chrijl,  were  guilty  of  blood  and 
perfecution,  which  is  more  then  idolatry,  &c.  and 
cries  to  heaven  for  vengeance. 

Peace.  It  cannot  therefore  with  any  (hew  oi charity 
be  denyed,  but  that  divers  priejls  oi  Babel,  might  be 
civil  and  peaceable,  notwithltanding  their  religion  and 
conj'cience. 

Truth.  Yea  it  is  known  by  experience,  that  many 
thoufands  of  Mahumetan,  Popijh  and   Pagan  Priejls 


The  bloody  Tenent  yet  more  bloody.  175 

are  in  their  perfons,  both  of  as  civil  and  courteous 
and  peaceable  a  nature,  as  any  of  the  fuhjeSls  in  the 
ftate  they  Hve  in. 

88]   The  truth  is,  that  herein  all  the  priejis  in  the 
worlds  Mahumetan,  PopiJJ},  Pagan  and  ProteJiant,2s&'^^^ P'''''ft^ 
the  greateft  peace-breakers  in  the  world,  as  they  (fear-^^^/^  ^^^^_ 
ing  their  own  caufe)  never  reft  ftirring   up  Princes  tions  the 
and  people  againft  any  (whether  Gods  or  the  devils ^''^"'^■l^ 
injlruments)  that  Ihall  oppofe  their  own  religion  and  ireaiers. 
confcience,  that  is  in  plaine  Englijh,  their  profits,  hon- 
ours and  bellies. 


Examination  of  CHAP.  XXXIII. 

Peace. 

THe  entrance  of  this  Chapter  [dear  truth)  looks 
in  mine  eye  like  one  of  the  bloody  fathers  of 
the  inquifition,  and  breaths  (like  Paul  in  his  mad  zeal 
z.ndi  frenzy)  fiaughters  againft  the  Son  of  God  himfelf, 
though  under  the  name  or  brand  of  a  feducer,  as  all 
perfecutors  have  ever  done  :   For  (faith  Mafter  Cotton) 
he  that  corrupteth  a  foul  with  a  corrupt  religioti,  lay-  Touching 
eth  2,  fpreading  leaven  which  corrupteth  a  ftate,  as  Mi-  '^'fi'^"- 
chals  idolatry  corrupted  Laijh,  "Judg.  [18.]  1 9.  and  that 
Apofiacy  was  the  captivity  of  the  land  ;  and  the  wor- 
ftiipping  of  images  brought  the  plague  of  the  Turkes, 
and  therefore  it  is  lex  talionis,  that  calleth  for  not 
on\y  foul  iox  foul,  but  life  for  life. 


1 76  The  bloody  Tenent  yet  more  bloody. 

Truth.  Thy  tender  braine  and  heart  cannot  let  Hie 
an  arrow  rtiarpe  enough  to  pierce  the  bowels  of  luch 
a  Bloody  Tenent. 

Peace.  The  flaming  ;V^/ott//V  of  that  moft  holy  and 
righteous  "Judge,  who  is  a  con  fuming  fire,  will  not  ever 
hear  fuch  Tenents,  and  behold  fuch  pradlices  in  lilence. 

Truth.  Sweet  peace,  long  and  long  may  the 
Almond-tree  Hourilh  on  Marter  Cottons  head  in  the 
armes  of  true  Chrijlianity  and  true  Chrijlian  honour, 
And  let  '^ew-Englafids  Colonies  tlourilh  alfo  (if  Chrill 
fo  pleafe)  untill  he  come  againe  the  fecond  time  : 
But  that  he  who  is  love  it  felf,  would  pleafe  to  tell 
Mailer  Cotton  and  the  Colonies,  and  the  world,  the 
untruenefs,  uncharitablenefs,  unmercifulnefs,  and 
unpeaceablenefs  of  fuch  conclujions :  For  is  not  this 
the  plaine  Englijh  and  the  bottome,  to  wit,  If  the 
Jpirit  ot  Chriji  Jefus  in  any  ot  his  Jervants,  Jons  or 
daughters,  [89]  witnelling  againll:  ihe  abominations  or 
ftinks  of  Antichriji,  fliall  perfwade  one  foul,  man  or 
woman,  to  fear  God,  to  come  out  oi  Babcll,  &c.  to 
retufe  to  bow  down  to,  and  to  come  out  from  com- 
munion with  7i  Jlate-golden-image,  and  not  to  touch 
what  it  is  perfwaded  is  an  unclean  thing. 

That  man  or  woman  who  was  the  Lambs  and  the 
Spirits  injiruments  thus  to  inlighten  and  perfwade  one 
Offiduc  foul,  he  hath  (faith  this  tenent)  laid  a  leaven,  which 
corrupteth  the  fate,  that  is,  the  land,  town,  city,  king- 
dome,  or  Empire  of  the  world;  that  leaven  Ihall  bring 
the  captivity,  ruine  and  deilrudiion  ot  the  fate,  and 
therefore  Lex  Talionis,  not  only  foul  for  Joul  in  the 
next,  but  life  for  life  alfo  in  this  prefent  world. 

Peace.  All   thy  witnejfes   (dear  truth)   in   all   ages 


The  bloody  Tenent  yet  more  bloody.  177 

have  borne  the  brand  and  black  mark  oifeducers,  and 
ftill  (hall,  even  Chrifi  Jefus  himfelf,  to  the  laft  of 
his  holy  army  and  followers  again  ft  his  enemies. 

Truth.  How  famous,  or  rather  abominably  infam- 
ous hath  been  the  praftice  of  all  perfecutors  this  way  ? 
I  fhall  pick  out  one  inftance,  a  very  ftinking  weed 
out  of  Babels  defart  (to  let  pais  all  the  bloody,  bulls 
and  their  roarings  and  threatning  of  Councels,  Popes 
and  Emperors,  kings,  Bijljops,  Comftiijfaries  &c.  again  ft 
the  Waldenjians,  Wicklevians,  the  HuJ/ites,  Hugonites, 
Lutherans,  Cahinijis,  &c.)  their  infedlions  and  feduc- 
ings.  To  let  pafs  former  and  latter  perfecutions  in 
our  own  Englijh  Nation,  which  hath  been  (as  France, 
Spaine,  Italy,  Low-countries,  &c.  alfo)  a  Jlaughter- 
houfe  of  Chrijls  lambs  ;  one  inftance  more  pertinent 
then  many,  we  have  (in  the  raigne  of  that  wife  and 
mighty  prince  Henry  the  eighth)  of  bloody  Long- 
land,  Lincolnes  Bijhop,  afting  to  the  life  Malter  Cot- 
tons Tenent  againft  feducers  throughout  his  Diocefs. 
What  oaths  did  he  exad:  ?  what  articles  did  he  invent,  ^'P"? 
to  find  out  the  meetings  the  conventicles,  the  confer- jubtle 
ences,  of  any  poor  I'ervants  of  God,  men  and  women,  Oaths  of 
day  or  night ;  whether  the  father  read  to  the  child,  ""I'^'fi^""'- 
or  the  childe  to  the  father,  the  husband  to  the  wife, 
or  the  wife  to  the  husband'^  Yea,  whether  they  fpake 
any  thing  (though  never  fo  little)  out  of  any  line  of 
holy  Scriptures,  or  any  of  Wickliffes  books,  or  any 
good  Englijh  writings :  By  which  abhorred  practices, 
the.  fathers  (caught  in  this  bloody  Bifluops  oath,  vehe- 
mently forced  upon  all  fufpedted)  [90]  the.  fathers,  I 
fay  were  forced  to  accufe  and  betray  their  children, 
the  children  their  fathers,  husbands  their  wives,  wives 
23 


4 


178  The  bloody  Tenent  yet  more  bloody. 

their  husbands,  for  fear  of  horrible  death  on  the  one 
iide,  or  eHe  of  running  upon  the  rocks  of  Perjury  on 
the  other  iide." 

"^eace.  Hold  [dear  truth)  and  flop ;  my  Jpirit  is 
wounded  with  fuch  relations. 

Truth.  O  how  were  the  Saints,  and  Chrijl  Jefus 
in  them,  wounded  with  fuch  tenents  and  praBices  ! 

Peace.  Mafter  Cotton  will  falve  this  up  (with  what 
he  elfewhere  faith)  thus:  honglands,  and  the  Papijls 
religion,  and  the  religion  of  Englatid,  was  then  falfe  in 
that  kings  time. 

Truth.  What  then  ?  No  pious  and  fober  man  can 
hold  all  men  devoid  ot  confciejice  to  God,  except  him- 
felf.  In  all  religions,  fe£ls,  and  conjciences,  the  fons 
of  men  are  more  or  lefs  zealous  and  precife,  though 
it  be  in  falfliood. 

2.  But  let  it  be  granted,  that  the  religion  perfecu- 
ted  is  falfe,  and  that  a  talfe  religion  like  leaven,  will 
fpread,  as  did  this  idolatry  of  Michal,  Jeroboam,  and 
others  ;  and  grant  that  this  idolatry  will  bring  judge- 
tnents  from  heaven  in  the  end,  yet  I  delire  Mailer 
Cotton,  or  any  knowing  man,  to  anfwer  to  thefe  two 
quejiions. 

I.  Where  finde  we,  lince  the  comming  of  Chri/i 
yej'us,  a  land  like  Canaan,  a  Jlate-religion,  a  City,  or 
Town-religion,  wherein  the  Toivnes,  or  Cities,  or  king- 
domes  apojlacie  may  be  feared  (as  Maffer  Cotton  here 

'  John  Longland  (  1473-1  547  )\vascon-  were  fubjefted  to  the  inquifitions  de- 
teflor  of  Henry  VIII.,  and  became  Bifh-  fcribed  in  the  text.  There  is  no  doubt 
op  ot  Lincoln  in  1520.  Fox  gives  a  that  this  account  given  by  Fox  was  Wil- 
table  from  the  regifters  of  the  diocefe  of  liams's  authority  for  the  above  Hate- 
Lincoln,  with  the  procefs  of  trial  in  the  ments.  ^iis  and  Monuments,  ii.  23-40. 
cafe  of  a   large  number  of  perfons,  who 


The  bloody  Tenent  yet  more  bloody.  i  79 

writes  of  Laijh)    and   confequently   the    Townes  or 
Cities  captivity  for  that  lin  ? 

2.  Where  read  we  of  the  deftrudlion  of  a  land  for 
idolatry,  or  images,  without   a   ripenefs  in  other  lins, 
and  efpecially  of  violence  and   oppreffion  (of  which 
perjeciition  is  the  greateft  ?)   And  therefore  to  follow  Caufei  of 
Malfer  Cottons  inftance  of  the  Turks,  befide  idolatry ^^ ^\'J_" 
(which  faith  Mafter  Cotton  brought  the  plague  of  them//. 
Turks,  Rev.  9.  [14-2 1 .)  read  we  not  alfo  in  that  Scrip- 
ture, and  in  all  hijiories,  of  their  deteftable  and  won- 
derful whoredomes,  witchcrafts,  thefts,  /laughters,  and 
tnurthers,  amongft  which  this  bloody  Tenent  oi per- 
Jecution  was  ever  in  moll  high  efteem  ?   &c. 

Peace.  Indeed  Babel  hath  been  tilled  with  blood 
of  all  forts,  Revelations  the  18. [24]  but  in  efpecial  man- 
ner hath  the  whore  [91 J  been  drunk  with  the  blood 
of  the  Saints,  and  witjiejfes  oi  "Jejus,  Revel.  17.  [6.] 

Truth.  Hence  then  not  idolatry  onely,  but  that 
bloody  doSirine  oi perfecution  (the  great  y^r^-z^r^^W and 
incendiary  of  all  Nations  and  Commonweals)  brought 
in  the  bloody  Turkes  to  revenge  Gods  truth  and  wit- 
nejfes  llaine  by  the  idolatrous  and  bloody  Antichrif- 
tians. 

Peace.  I  ibmething  queflion,  that  it  can  be  proved, 
that  the  moft  righteous  Judge  of  the  whole  world 
ever  deftroyed  Jlate  or  nation  for  idolatry,  but  where 
this  bloody  doBrine  oi  perfecution  was  joyned  with  it, 
that  is,  until  he  had  gracioully  fent  witnejfts  againft 
fuch  idolatries,  and  till  fuch  witnejfes  were  defpifed 
and  perfecuted,  and  therefore  here  comes  in  feafon- 
ably  the  fad  exprobation  of  the  Lord  Jefus,  againft 
yerufaletn,  threatning  the  ruine  and  defolation  of  it. 


1 80  The  bloody  Tenent  yet  more  bloody. 

Oh  lerufalem,  lerufalem,  which  killeft  the  Prophets ; 
and  ftoneft  them  which  were  fent  unto  thee,  ^c  ! 

Truth.  I  add  laftly,  Let  it  be  granted  that  a  foul 
is  corrupted  with  a  tah'e  religion,  and  that  that  fahe 
Religiofi,  hke  a  leaven,  in  time  hath  corrupted  the 
Jlate; 

Yet  firft,  that  Jlate  or  land  is  none  elfe  but  a  part 
of  the  'World,  and  if  lb  (lince  every  part  more  or  lefs 
All  nations  \y^  degree  follows  the  nature  of  the  whole)  it  is  but 
q;j.ujns  natural,  and  fo  lieth  as  the  whole  world  doth  in  ivick- 
i^c.  are  ednefs  ;  and  fo,  as  a  rtate  or  part  of  the  world,  cannot 
P"'''  "J  '^'"but  alter  from  one  falfe  way  or  path  to  another  (upon 
this  fuppolition  (as  before)  that  no  whole  Jlate,  king- 
dome.  City,  or  Town  is  Chrijlian  in  the  new  Tejlament. 

Secondly,  Grant  this  Hate  to  be  fo  corrupted  or 
altered  from  one  corrupt  religion  to  another,  yet  that 
Jlate  may  many  ages  enjoy  civil  peace  and  worldly 
profperity,  as  all  htjiories  and  experience  teftifies. 

Thirdly,  That  idolatry  may  be  rooted  out,  and 
Change  of  another  idolatrous  religion  of  the  conqueror  (as  in  the 
Religions.  Rotnane  and  other  conquejls)  brought :  in  or  the  relig- 
ion may  be  changed  fomething  to  the  better,  by  the 
coming  of  new  Princes  to  the  crown,  as  we  lee  in 
Henry  the  eighth,  King  Edward,  and  Queen  Eliza- 
beth, in  our  own  Nation,  and  of  late  times. 

Laftly,  hjoul or Jouls  thus  leavened,  may  be  reduced 
92]  by  repentance  (as  often  it  pleafeth  God  fo  to  work, 
why  then  Ihould  there  (as  Mafter  Cotton  intimates) 
fuch  a  peremptory  bloody  fentence  be  thundred  out 
as  life  for  life,  &c. 

Peace.  But,  faith  Malfer  Cotton,  fdlje  prophets,  in 
the  old  Tejlament,  were  to  die,  but  for  attempting  ; 


The  bloody  Tenent  yet  more  bloody.  1 8 1 

and  the  realbn  was  not  from   any  typical  holinejs  of 
the  land,  but  from  the  dangerous  wickednefs  of  the 
attempting  to  thruft  away  a  foul  from  God,  which  is 
a  greater  injury,  then  to  deprive  a  man  of  bodily  life. 
Truth.  The  reafon  to  me  appears  plainly  typical, 
with  refpeft  to  that  holy  nation,  and   the  feducers, 
feeking  to  turn    the  foul   away  from   the  Lord  their 
God,  who  had  brought  them   forth  from  the  land  oi^^^^  ft"" 
Egypt,  by  {vich.  Jigyies,  tniracles  &cc.     Let  Mafter  Cot-^^p^^n^u^ 
ton  now  produce  any  fuch  nation  in  the  whole  world, 
whom  God  in  the  New  Tejlament  hath  literally  and 
miraculoully  brought  forth  of  Egypt,  or  from   one 
lafid  into  another,  to  the  truth  and  purity  of  his  wor- 
Jhip,  &c.  then  far  be  it,  but   I   iLould   acknowledge 
that  \.h.Q  feducer  is  lit  to  be  put  to  death.      But  draw 
away  the  curtaine  of  the  Jhadow,  and  let  the  J'ubjlance  The  pun- 
appear,  not  a  whole  Nation,  City,  &c.  but  the  Chrif-'-^^^'"''"^ 
tian  church  brought  by  fpiritual  Jignes  and   wonders  forer  then 
trom  the  Egypt  of  this  world  in   all  nations  ot  the'^^ P^^'fi- 
world,  where  the  GoJ pel  comes.     Juftly  therefore  he  ^"l'!," 
that  feduceth  a  foul  from  his  God  in  Chrifi,  and  fo 
endangereth  to  leaven  that  only  true  Chrijlian  Jlate 
or  kingdome  the   church  of  Chrijl,   he   ought  to  die 
(upon  his  obftinacy)  without  mercy,  as  well  under 
Chriji,  as  under  Mofes.     Yea,  he  is  worthy  of  a  forer 
punijhment  (as  faith  the  Spirit  of  God^  who  trampleth 
under  feet  the  blood  of  Chrijl :  fuch   a  deceiver   or 
feducer  (except  he  repent)  is  to  be  cut  from  the  pre- 
fence  of  the  Lord,   and  to  lofe  an  eternal  life:  He 
that  is  cut  off  from  material  Ifrael,  might  yet  repent 
and  live  eternally,  but  he  that  is  cut  off  from  ?}iyjlical 
Ifrael  under  the  Go/pel,  that  is,  for  obflinacy  in  fin 


1 8  2  The  bloody  Tenent  yet  more  bloody. 

(the  proper  hereticke)  he  is  cut  ofF  to  all  eternity ; 
which  punilhment  as  it  is  infinitely  tranfcendent  and 
more  dreadful  in  the  nature  and  kind  oi  it,  lb  an- 
fwereth  it  fully  and  infinitely  that  claufe  of  Mafter 
Cotton,  to  wit,  To  thruft  a  foul  from  God  is  a  greater 
injury  then  to  deprive  a  man  of  his  bodily  life. 

Peace.  Now  whereas  the  difculfer  added,  That 
dead  men  cannot  [93]  die,  nor  be  infedted  with  falfe 
doSlrine,  and  fuch  is  the  iiitate  of  all  men,  all  nations, 
all  the  ivorld over,  until  the  life  oiChriJl  Jefus  quicken 
them  ;    Malter  Cotton  replies, 

"  Firft,  Dead  men  may  be  made  worfe,  and  more 
"  the  children  of  hell  then  before,  Mat.  23.  [15.]  and 
"  therefore  fuch  as  fo  corrupt  them,  are  worthy  in  a 
"  way  of  due  proceeding  of  a  twofold  death. 

"  Secondly,  Such  as  profefs  the  truth  of  the  doc- 
"  trine  and  worfhip  of  Chriji,  they  live  a  kind  of 
"  fpiritual  life,  though  not  fuch  as  accompany y^/A'^- 
"  tion,  elfe  how  are  talfe  teachers,  and  fuch  as  are  led 
"  by  them,  faid  to  be  twice  dead,  pluckt  up  by  the 
"  roots,  yud.  I  2. 

Truth.  Dead  men  may  be  made  worle,  that  is, 
more  to  rot  and  ftink ;  yet  this  is  no  taking  away  ot 
any  life.  And  therefore  there  is  no  proportionable 
reafon,  why  the  feducers  ihould  fuffer  a  temporal  death, 
having  neither  taken  iLW,\y  J'piritual  nor  natural  life  ; 
Offeduc-  only  thus  he  may  be  juftly  liable  to  "2^  fpiritual  death, 
*"^'  for    endeavouring    to    hinder     a   fpiritual    life,    by 

furthering  any  in  their  natural  ffate  of  fpiritual 
death. 

2.  For  that  place  of  lude,  Mafter  Cotton  knows 
that  Beza  propounds  two  fenfes. 


The  bloody  Tenent  yet  fnore  bloody.  1 8  3 

Firft,  Twice  dead,  that  is  a  certaine  number  for  ^^'"' , 

meant  by 

an  uncertaine.    _  _      twice  deaJ. 

Secondly,  This  fence  urged  by  Mafter  Cotton,  which 
if  it  be  to  be  admitted,  yet  is  it  but  in  appearance,  as 
his  life  which  in  hypocrijie  he  profelfed,  was  but  in 
(liew  and  appearance,  he  being  never  raifed  up  from 
the  Jpiritual  death  to  -^fpiritual  life,  and  therefore 
really  never  fuffered  the  lofs  o{  2.fpiritual  life,  which 
he  never  had  :  And  yet  as  in  typical  Ifrael,  it  flood 
with  Gods  jiijlice  to  take  away  the  life  oi  th.efeducer, 
which  feduced  an  Ifraelite  from  the  God  of  Ifrael,  or 
but  attempted  to  do  it :  fo  ftands  it  with  the  holy 
jujlice  of  God,  to  cut  him  off  eternally,  who  but  at- 
tempteth  to  take  away  or  hinders  the  fpiritual  and 
eternal  life  of  any. 

'^eace.  Mafter  Cotton  in  the  next  place  prefumes 
on  advantage  that  the  difcuffer  fhould  fay,  that  none 
are  infefted  with  natural  plagues  ox  fpiritual,  but  fuch 
[as]  are  thereto  appointed,  &c. 

94]  Truth.  It  is  plaine  that  the  difcuffer  alleadged 
not  that,  to  diminifh  or  leffen  fin  (let  it  have  its  due 
aggravation)  but  as  was  faid  before  in  cafe  of  the  not 
final  deceiving  of  the  ele^,  fo  was  it  here  fpoken  not 
to  derogate  from  Gods  meanes  and  remedies  againft 
natural  or  fpiritual  infeBion,  but  to  abate  the  need- 
lefs  feares  of  men,  who  are  apt  to  cry  out.  Except 
the  civil  fword  be  drawn  (and  fo  therewith  the  world 
fet  together  by  the  eares)  the  world  cannot  be  pre- 
ferved  from  infeBion. 

Peace.  Whereas  the  difcuffer  had  affirmed,  that 
Chriji  Jefus  had  not  left  his  people  deftitute  oi fpirit- 
ual means   againft  fpiritual  infeSiions ;   This   is   true 


184  The  bloody  Tenent  yet  more  blooay. 

(faith  Mafter  Cotton)  but  it  falleth  out  fometimes, 
that  when  the  church  hath  cart  out  an  heretick,  yet 
he  may  deftroy  the  faith  of  many,  as  did  Hymeneus 
and  Philetus  (2  Tim.  2.  17.)  and  if  the  Magijirates 
fword  do  here  ruft,  &c.  fuch  leaven  may  leaven  the 
whole  country  &c.  as  Arrianifme  leavened  the  ivorld 
by  Conjiantines  indulgence.' 

Againe,  faith  he,  it  may  be  the  heretick  was  never 
a  member  of  the  church ;  how  then  lliall  the  church 
do? 

Truth.  Who  can  marvel  at  this,  that  the  dunghill 
of  this  world,  worldly  men  under  the  power  of  Satan, 
unto  whom  the  obrtinate  perfon  the  heretick  is  caff, 
I  fay,  that  they,  many  of  them,  receive  worldly  doc- 
trine, which  the  church  as  filth  caffs  out?  &c. 

2.  As  Paul  (zit\\  concerning  tht  Jalvation  oi  Gods 
children:  Let  the  world  perilb,  vet  the  foundation 
of  God  remaineth  fure,  he  knows  who  are  his,  and 
how  to  provide   meanes   to  fave   them,   though   the 

Ofinfee-   world  ffill  ad:  it  felf,  wallowing  and  tumbling  (like 
Swine)  in  one  puddle  of  wickednefs  after  another. 

3.  Maffer  Cotton  (hould  read  a  little  further  in  the 
fame  Scripture  quoted  by  him,  where  he  finds  not  a 
tittle  of  Pauls  directing  Timothy  to  ftir  up  th.Q  Jecular 

'  Conftantine,  at  tirll  indifferent,  after  would  have  been  due  to  an  innocent  and 

the   Council    of  Nice,    banifhed   Arius,  oppreffed  man.     The   Emperor   fccmcd 

"But,"  favs  Gibbon,  "as  if  the  condudl  impatient  to  repair  his   injullicc,  bv  iflu- 

of  the  Emperor  had  been  guided  by  paf-  ing  an  abfolute  command   that  he  {hould 

fion  inilead  of  principle,  three  years  from  be  iblemnly  admitted  to  the  communion 

the  council  of  Nice  were  fcarcelyelapled,  in  the  cathedral  of  Conllantinople.     C)n 

before  he  difcovered  fome  I'ymptoms  of  the  lame  day,  which   had  been  fixed  for 

mercy,  and  even  of  indulgence,  towards  the    triumph    of     Arius,    he    expired." 

the   profcribed   left.     The   exiles  were  Gibbon,   Decline  and  Fall,   317;   Nean- 

recalled.      Arius  himfelf  was  treated  by  der.     Church    Hiftory,   ii.   387  ;  Stanley, 

the  whole  court  with   the  refpeft  which  Eaflern  Church,  311. 


'The  bloody  Tenent  yet  more  bloody.  185 

power  (as  the  Pope  fpeakes)  to  cut  off  Hymeneus  and 
Philetus,  to  prevent  infeBion ;  but  tels  him,  that  the 
fervants  of  God  muft  not  ftrive,  but  rnuft  quiet  them- 
felves  with  patience,  waiting  it  peradventure  God  will 
pleafe  to  give  repentance. 

Peace.  Methinks  this  Anfwer  may  alfo  fully  fatisfie 
his  fecond  Juppq/ition,  to  wit,  if  that  the  heretick  was 
never  of  the  church. 

95]  Truth.  Yea  what  hath  the  church  to  do  (that  is, 
judicially)  with  him  that  is  without?  and  what  hath 
the  civil  Jiate  to  judge  him  for  who  in  civil  matters 
hath  not  tranfgrell:  ?  In  vaine  therefore  doth  Mafter 
Cotton  fuggeft  a  perfecuting  or  hunting  after  the  fouls 
or  lives  of  fuch,  as  being  caft  out  of  the  church,  keep 
private  conventicles  &c. 

Peace.  How  grievous  is  this  language  of  Mafter 
Cotton,  as  if  he  had  been  nourifhed  in  the  chappels 
and  cloijlers  of  perfecuting  prelates,  and  priejls,  the 
Scribes  and  Pharifees  ?  As  if  he  never  had  heard  of 
fefus  Chrijl  in  truth  and  meeknefs :  For  furely  (as 
the  difcuffer  obferved)  Chrif  Jefus  never  appointed 
the  civil  fword  an  Antidote  or  remedy  in  fuch  a  cafe, 
notwithftanding  Mafter  Cotton  replies  that  the  civil 
fword  was  appointed  a  remedy  in  this  cafe,  by  Mofes, 
not  Chrif,  Deut.  13. 

Truth.  Mofes  in  the  old  Tef  anient  was  Chrif  s  fer- 
vant,  yet  Mofes  being  but  a  fervant,  difpenfed  his 
power  by  carnal  rites  and  ceremonies,  laws,  rewards 
and  punifhtnents  in  that  holy  nation,  and  that  one  land 
of  Canaan :  But  when  the  Lord  Jefus  the  Son  and 
Lord  himfelf  was  come,  to  bring  the  truth,  and  life, 
^ndfubfance  of  all  thofe  Jhadowes,  to  break  down  the 
24 


I  86  The  bloody  Tenent  yet  more  bloody. 

partition-'wall  between  ^Jew  and  Gentile,  and  to  eftab- 
lilh  the  ChrijUan  worjhip  and  kingdome  in  all  Nations 
of  the  world,  Mafter  Cotton  will  never  prove  from  any 
of  the  hooks  and  injlitutions  of  the  New  Tcjiament, 
that  unto  X.\\o(t  fpiritual  retncdies  appointed  by  Chriji 
"Jefus  again  ft  y/>/r/V«^/  maladies,  he  added  the  help  of 
the  car  nail  J  word. 

Peace.  But  Chrift  (faith  Mafter  Cotton)  never  abro- 
gated the  carnal Jhcord'in  the  new,  which  heappointed 
in  the  old  Tejtametit,  and  the  reafon  of  the  law,  to 
wit,  an  offence  of  thrulHng  away  from  the  Lord,  is 
perpetual. 

Truth.   If  it  appear  (as  evidently  it  doth)  that  this 

king  {Jefus  the  King  of  Ifrael,  wears  his  fword  (the 

Antitype  of  the  Kitigs  of  Ifrael  their  Jwords)  in  his 

r^f/e^'or,/ mouth,   being  a  ftiarpe   two-edged  fword,   then  the 

lf//e'/a     anfwer  is  as  clear  as  the  Smw,   that  fcatters  the  clouds 

type  of      and  darknefs  of  the  night. 

Chrip  Befides,  Mafter  Cotton  needs  not  flie  to  the  Popes 

fword.  argument  tor  cbildrens  bapttjme,  to  wit,  to  lay  that 
Chrif  never  abrogated  Pieut.  13.  therefore,  ^c.  For 
Mafter  Cotton  knows  the  profefjion  [96]  of  the  Lord 
Jefus,  lohn  18.  [36]  that  his/6/V/^^/owt'wasnot  earththly, 
and  theretore  his  fword  cannot  be  earthly;  Mafter 
Cotton  knows  that  ChriJI  lefus  commanded  a  fword 
to  be  put  up  when  it  was  drawn  in  the  caufe  of  ChriJI, 
and  addeth  a  dreadful  threatning,  that  all  that  take 
the  fword  (that  is  the  carnal  fword  for  his  caufe) 
ftiall  perifli  by  it. 

Peace.  And  for  the  perpetuity  of  the  reafon  of  the 
law,  you  formerly  fully  latished,  that  even  in  the 
dayes  of  grace,   for  him   that   fliall   thruft  away   an 


The  bloody  Tenent  yet  }?2ore  bloody.  1 87 

Ifraelite  from  his  God,  there  is  upon  his  objlinacy  a 
greater  punifhment  beyond  all  imagination  (to  wit, 
a  fpiritual  cutting  off  from  the  land  of  Canaan)  then 
under  Mojes,  which  was  but  from  the  temporall,  the 
type  iLnAjhadow. 

But  Mafter  Cotton  proceedeth,  alleadging,  that  the 
Minijier  of  God  muft  have  in  a  readinefs  to  execute 
vengeance  on  him  that  doth  evil;  and  evil  it  is  (faith 
he)  to  thnijl  away  Gods  people  from  him. 

Truth.  Every  lawful  Magijlrate,  whether  fucceed- 
ing  or  eledled,  is  not  only  the  Minijier  of  God,  but  ^''g'f- 
the  Minijier  or  fervant  of  the  people  alfo  (what  peo- ^^^  receive 
pie  or  nation  foever  they  be  all  the  world  over)  and/rom  the 
that  Minijier  or  Magijlrate  goes  beyond  his  cofnmiJ-ff9^.^ ". 
Jion,  who  intermeddles  with  that  which  cannot  be'^^j^^r. 
given  him  in  cotnmij/ion  from  the  people,  unlefs  Maf- 
ter  Cotton  can  prove  that  all  the  people  and  inhabi- 
tants of  all  nations  in  the  world  have.  Jpiritual  power, 
Chrijis  power,  naturally,  fundamentally  and  originally 
refiding  in  them  (as  they  are  people  and  inhabitants 
of  this  world)  to  rule  ChriJls  Spouje  the  church,  and 
to  give  fpiritual  power  to   their  officers  to  exercife 
their  y/'/r/Vw^/ Azwj  and  commands  ;   otherwife  it  is 
but  prophaning  the  holy  name  of  the  moft  high.     It 
is  but  flattering  ot  Magijlrates,  it  is  but  the  accurfed 
trufting  to  an  arme  oifejh,  to  perfwade  the  rulers  of 
the  earth,  that  they  are  Kings  of  the  Ifrael  or  church 
of  God,  who  were  in  their  iiijUtutions  and  government 
immediately  from  God,  the  rulers  and  governors  of 
his  holy  church  and  people. 

Peace.  Grant  (faith  Mafter  Cotton)  that  the  evil  be 
fpiritual,  and  concern   the  inner   man,   and   not  the 


1 88  The  bloody  Tenent  yet  more  bloody. 

civil Jlate,  yet  that  evill  will  be  deftrudlive  to  fuch  a 
City,  it  fliall  not  rife  up  the  fecond  time,  Nahum. 
1.9. 

Truth.  Although  that  it  pleafeth  God  fometimes 
to  bring  a  [97]  people  to  utter  deJlruBion  for  their 
idolatry  againft  himfelf,  and  cruelty  againft  his  peo- 
ple ;  yet  we  fee  the  Lord  doth  not  prefently  and 
inftantly  do  this,  but  after  a  long  courfe  of  many  ages 
and  generations,  as  was  feen  in  Nineve  her  felf,  and 
lince  in  Athens,  Conjlantinople,  and  Kome  both  Pagan 
and  Anticbrijlian.  And  therefore  the  example  hereby 
Mafter  Cotton  produced,  gives  not  the  leaft  colour  of 
warrant  for  the  civil  Jlate  prefently  and  immediately 
to  execute  vengeance  for  idolatry  or  herejie  upon  per- 
Jons  or  Cities  now  all  the  world  over,  as  he  gave 
commandment  to  that  typical  nation  of  IJ'rael,  which 
is  now  alfo  to  be  tulrilled  fpiritually  upon  the  J'pirit- 
ual  IJraelite,  or  IJraelitiJh  City,  a  particular  church  or 
people  falling  away  from  the  living  God  in  ChriJl'Jefus. 
Peace.  Whereas  it  was  faid  by  the  difculfer,  that 
The  charge  ^Q  ciinl  Magijlrate  hath  the  charge  of  the  bodies  and 
"'MaJiJ'ra'teS^^'^^  of  the  fubjedls,  and  the  fpiritual  ojjicers  ot  the 
church  or  kingdome  of  Chrijl,  the  charge  ot  their  fouls 
and  foul  fafety.  Mafter  Cotton  anfwers,  Firft,  If  it 
were  fo  that  the  civil  Magijirate  had  the  charge  of 
the  bodies  and  goods  onely  of  the  fubjed:,  yet  that 
might  juftly  excite  to  watchfulnefs  againft  fuch  pol- 
lution  o(  religion  as  tends  to  apojlacy,  for  God  will  vifit 
city  and  country  with  publike  calamity,  it  not  with 
captivity,  for  the  churches  fake.  The  idolatry  and 
ivorjhip  of  Chrijiians  (faith  he)  brought  the  Turkijh 
captivity  upon  the  citys  and  countries  ot  Ajia. 


The  bloody  Tenent  yet  more  bloody.  1 89 

Truth.  By  foul  zndi  foul  Mety,  I  think  Mailer  Cot- 
ton underftands  the  fame  with  the  difcuffer,  to  wit, 
the  matters  of  religion  znA  fpiritual  worfnp.  If  the 
Magijlrate  hath  received  any  fuch  charge  or  commif- 
/ion  from  God  in  fpiritual  things,  doubtlefs  (as  before) 
the  people  have  received  it  originally  znd  fundament- 
ally as  they  are  a  people :  But  now  if  neither  the 
nations  of  the  world,  as  peoples  and  nations,  have 
received  this  power  originally,  and  fundamentally  ;  nor 
can  they  derive  it  Miniferially,  to  their  civil  officers 
(by  what  name  or  title,  high  or  low,  foever  they  be 
dirtinguiflied)  Oh  what  prefumption,  what  prophan- 
ing  of  Gods  moft  holy  name,  what  ufurpation  over 
the  fouls  and  confcicnces  of  men,  though  it  come 
under  the  vaile  or  vizard  of  faving  the  City  or  king- 
dotne,  yea  oi  faving  oi  fouls,  and  honoring  ot  God 
himfelf? 

98]  Befide,  God  is  not  wont  to  vifit  any  country  or 
people  in  general  for  the  fin  of  his  people,  but  for 
their  own  idolatries  and  cruelty  toward  his  people,  Thepkgue 
as  all  hifories  will  prove.  And  for  this  inftance  of y^^^^^^_ 
the  Turkes,  I  fay  it  was  not  the  idolatry  and  image- 
worfiip  alone  of  the  Antichrifians,  but  joyned  with 
their  other  lins,  which  brought  Gods  vengeance  by 
the  Turks  upon  them,  as  was  faid  above,  from  Revel. 
9.  and  efpecially  their  Antichrifian  cruelty  grounded 
upon  this  bloody  doBrine  oi  perfecution. 

Both  thefe  Antichrifian  fates,  and  fince  alfo  the 
Turkifh  Monarchy,  have  flourifhed  many  generations 
in  external  and  outward  profperity  and  glory,  not- 
withftanding  their  religion  is  falfe,  and  although  it  is 
true,  that  in  the  time  and  period  appointed,  all  nations 


1 90  The  bloody  Tenent  yet  more  bloody. 

(liall  drink  of  the  cup  of  Gods  wrath,  for  their  nationall 
fins,  both  againft  the  firfl  and  fecond  table,  in  mat- 
ters concerning  God  and  man. 

Peace.  How  fatisfie  you  Mafter  Cottons  fecond 
anfwer  or  queftion,  to  wit,  Did  ever  God' commit  the 
charge  of  the  body  to  any  Governor,  to  whom  he  did 
not  commit  in  his  way  the  care  of  their  fouls  alfo  ? 

Truth.  There  is  a  twofold  care  and  charge  oi fouls 
manitefted  in  holy  Scripture. 

Firft,  That  which  in  common  belongs  to  all,  to 
A  twofold  love  our  neighbor  as  our  felves,  to  endeavor  the  pre- 
charge  of  ^^"^  "^^^  eternal  welfare  both  of  fuperiors,  inferiors, 
fouU.  equals,  friends  and  enemies  ;  and  this  hy  prayers,  exhor- 
tations, reproofs,  examples  oi  jujlice,  loving  kindnefs, 
fobriety,  godlinej's  &c. 

But  what  is  this  to  the  fecond  charge  by  way  of 
office,  which  in  the  old  Tejlament  was  given  not  only 
to  Priejls  and  Levites,  but  to  the  governors  and  rulers 
of  the  lewijh  Jlate  :  of  wKichJlate  (being  mixed  of 
fpiritual  and  civil)  they  were  the  head  ■m'x^  governors, 
Chrijl  the  ^g  jj.  ^^g  Jfracl,  z  nation  of  ivorfippers  of  the  true 
of  ifrael.  God :  And  therein  were  they  the  types  ^nd  forerun- 
ners of  Chrijl  "Jefus  the  true  King  of  Ifrael,  as  he  is 
called,  yo/6.  i.[49.]  The  cure  and  charge  of  fouls,  now 
(faith  Mafter  Cotton)  in  this  Chapter,,  belongeth  by 
vertue  oi  ojftce  to  \.\\&  fpiritual  officers  ot  Chrifis  king- 
dom :  I  add,  and  during  the  dcfolation  oi  Zion,  and 
the  time  of  the  apojiacy  from  Chrijls  vifible  kingdome, 
belongeth  to  the  two  Prophets  and  witneffes  of  truth. 
Rev.  II.  [6.  ]  but  not  to  the  kings,  rulers,  [99]  nations, 
and  civil Jiates  of  the  world,  who  can  be  no  true  par- 
allel or  antitype  to  the  Ifrael  or  people  ot  God. 


The  bloody  Tenent  yet  tnore  bloody.  191 

Peace.  Mafter  Cotton  objecfts  Jehofaphat  fent  abroad 
preachers  throughout  all  the  Cities  of  "Judah ;  and  if 
that  were  a  type  of  Chrijl,  it  were  to  aft  that  now, 
which  typed  out  Chrijl,  and  he  fulfilled  in  his  own 
perfon. 

Truth.  Chrijl  Jefus  fends  out  preachers  three  waies.  ^^rijls 
Firft,   In   his  own  perfon,  as  the  twelve  and  ther^^jj'„°f- 

feventy.  preachers. 

Secondly,  By  his  vijible,  kingly  power,  left  in  the 
hand  of  his  true  churches,  and  the  officers  znd.  govern- 
ers  thereof:  In  which  fence  that  church  oi  Antioch, 
and  the  governors  thereof,  rightly  inverted  with  the 
kingly  power  of  Chrijl  "Jefus,  fent  forth  Paul  and 
Bar?iabas  with  prayer  and  fajling,  and  laying  on  of 
hands :  And  Paul  and  others  of  Chrijls  mejj'engers 
being  furniflied  with  this  kingly  power,  not  only 
planted  churches,  but  alfo  ordained  elders  vilited  thefe 
churches  or  vifible  cities  of  Judah ;  that  knowledge 
and  teaching,  and  the  word  of  God  might  dwel  plen- 
teoufly  among  them. 

Thirdly,  Chrijl  lefus  as  king  of  his  church,  and 
head  of  his  body,  during  the  diJlraBions  of  his  houje 
and  kingdo7ne  under  Antichrijls  apojlacy,  immediately 
by  his  own  holy  Spirit,  ftirs  up  and  fends  out  thofe 
fiery  witnejfes  {Rev.  11.)  to  teftifie  againft  Antichrijl 
and  his  feveral  abominations :   For  as  for  lawful  call- 
ing to  a  true  ordinary  Minijlery,  neither   Wickliff  in 
England,  nor   Waldus  in   France,  nor  lohn  Hus  and  ^^  "^^ 
lerome  of  Frauge  in  Bohemia,  nor  Luther  in  Germany,  gj^ff,^  j^i„. 
nor  multitudes  more  of  famous  preachers  and  prophets  iftery,fince 
oi  Chrijl,  both  in  thefe  countries,  and  alfo  in  S/'fizW, '/^"^J-^' 
Italy  &c.      I  fay,  no  true  ordinary  Minifterial  calling  o/prophecy 


192  T^he  bloody  Tenent  yet  more  bloody. 

and  opening  ca.n  they  ever  fliew  ;  but  Chrift  Jefus  by  the  fecret 
'm!-nt  of"'  rnotion  of  his  own  holy  Spirit  extraordinarily  excited, 
Chrijj  in  couraged  and  fent  them  abroad  as  an  Angel  or 
againji  the  j^^ir      J.  /^^^,_  j  . _  [6.1)  with  thcever la/ling;  Gofpel  &c. 

faljhood  of       -^r,   "^        ^rr^  ^,  '^^1^'-    ,,  r    1 

Antichrij}.  Feace .  I  o  apply  thele  three  wayes,  or  any  or  them, 
to  the  civil  Magijlrates  and  rulers  of  the  world  (of 
whom  lehojaphat  in  that  his  a<5t  fliould  be  a  type)  is 
but  to  prophane  the  holy  name  ot  God,  to  leane  upon 
and  idolize  an  arme  oijiejh,  &c. 

Truth.  I  grant,  the  civil  Magijlrate  is  bound  to 
countenance  the  true  Miyiijicrs  oi  Chrijl  lejus,  to 
incourage,  proted:,  [loo]  and  defend  them  from 
injuries,  but  to  fend  them  armed  (as  the  Popes  Legats 
and  Vriejis)  with  d.f'word  oijieel,  and  to  compel  peo- 
ple to  hear  and  obey  them,  this  favours  more  of  the 
ipirit  of  the  Pope,  his  courfes  and  pradlifes.  Yea  of 
Mahomet  his  Mujfel-men,  Dirgies,  &c.  then  the  Lambe 
of  God  and  his  followers. 

Peace.  What  lebofophat,  AJa  Hezekiah,  lojiah,  &c. 
did,  they  did  not  only  by  perjhvajion,  countenance, 
example  (by  which  all  are  bound  to  further  the 
preaching  of  Chrijl  lej'us)  but  alfo  by  force  of  armes 
and  corporal  punijhments. 

Truth.  Yea  even  to  the  death  it  felf :  and  this  is 
not  a  bare  fending  out  of  Minijiers  (as  Mailer  Cotton 
gives  the  inftance:)  For  by  his  argument,  all  rulers, 
kings,  and  Emperors,  and  other  Jlates  ot  the  world 
ought  to  embrue  their  hands  in  the  blood  ot  the 
many  thoujands  and  tnillions  of  the  poor  people,  if 
they  forlake  not  their  idolatry  and  embrace  the  relig- 
ioTi  which  they  lay  is  Chrijiian  and  the  only  true. 

Peace.   No,  faith  Mafter  Cotton,  this  ought  not  to 


The  bloody  Tenent  yet  more  bloody.  193 

be,  becaufe  only  godly  and  truly  Chrijiian  Magijlrates 
may  fo  put  forth  this  power  of  Chriji ;  others  muft 
flay  until  they  be  informed. 

Truth.  Can  it  enter  into  any  Chrijiian  heart,  to 
believe,  that  Chriji  Jejus  fhould  fo  loofly  provide  iov-^  f""^^, 
his  affaires,  fo  (lightly  for  his  name  and  Fathers  work'Ztupon 
and  fo  regardlelly  for  his  deareft  Spouje,  as  to  leave  fo  Chrlfi 
high  a  care  and  charge  with  fuch   as  (generally  and  J^J"'- 
conftantly  throughout  the  whole  world)  are  ignorant 
of,  yea  and  oppolite  to  the  very  name  of  Chriji  and 
true  Chrijiianity  ? 

Veace.  Surely  if  this  payment  were  offered  to  the 
governour  (as  Malachy  faith")  to  the  world,  or  govern- 
tnefits  of  it,  it  would  not  pafs. 

Truth.  I  never  knew  a  king  or  captaine  councellor 
or  conjiable,  officers  of  high  or  low  condition,  rightly 
called  according  to  to  God,  who  were  not  inverted 
with  ability  more  or  lefs  for  the  fnaine  and  principal 
points  of  their  charge  and  duty. 

Peace.  It  feemes  indeed  a  marvelous,  and  yet  it  is 
Mafter  Cottons)  conclujion,  that  fuch  Magijlrates,  yea 
all  or  moil  of  the  Magijlrates  that  ever  have  been 
lince  Chriji,  and  now  extant  [loi]  upon  the  face  of 
the  earth,  mufl  fit  down,  flay  and  fufpend,  and  that 
all  their  life  long,  from  the  executing  of  the  maine 
and  principal  part  of  their  office,  to  wit,  in  matters 
concerning  the  confcience,  religion,  and  worjhip,  of 
the  people. 

Truth.  Yea  (Secondly)  in  a  due  furvey  of  the  whole 
univerfe  and  globe  of  this  world,  will  one  of  a  thou- 

'  Offer  it  now  unto  thy  governor ;  will     perfon  ?  faith  the  Lord  of  holls.     Mala- 
he  be  pleafed  with   thee,  or  accept  thy     chi,  i.  8. 

25 


194  'T^^^  bloody  Tenent  yet  more  bloody. 

fand  or  ten  thoufand  (according  to  Mafter  Cottons 
dilabling  ot  them  from  the  chief  part  of  their  office) 
be  found,  I  will  not  fay  fit  to  be,  but  to  be  at  all 
lawful  civil  Magijlrates  or  rulers  according  to  Gods 
ordinance  ot  Magijlracy  but  meer  Jhadoivs  or  images 
fet  on  high  with  empty  names  or  titles  only  of  Mag- 
ijlrates ? 

Peace  Mafter  Cotton  adds,  Although  the  good  of 
fouls  is  the  proper  or  adequate  objecfl  oi  ihcfpiritual 
officers  of  Chriji,  and  the  bodies  and  goods  of  the  peo- 
ple, the  proper  or  adequate  objeB  of  the  civil  Magif- 
trate  ;  yet  in  order  to  the^oo^/of  \\\ft\x  fouls,  he  ought 
to  procure  fpiritual  helpes,  and  to  prevent  fpiritual 
evils. 

Truth.   I  reply,  If  he  mean  (as  it  is  clear  he  doth) 

that  the  civil  Magifrate  ought  to  do  this  not  only  as 

Pretended  ^  Chrifian  hy  fpiritual  meanes,  but  as  a  civil  Magif- 

"Lous"lif.'  f^^fi^  hy  force  of  armes.   It  is  not  in  order,  but  mon- 

order.        ffrous  diforder,  for  then  he  (the  civil  Magijlrate)  mufl 

fit  Judge  (  judicially  and   formally)  in  thole  fpiritual 

caufes   and   cafes,   which    Maffer   Cotton   grants   are 

proper  and  adequate  objeBs  of  the  fpiritual  officers 

which  Chriji  hath  appointed. 

Peace.  Yea,  why  may  not  (faith  Maffer  Cotton)  the 
Magijirate  ufe  his  power  (Ipiritually)  in  order  to  the 
good  of  bodies,  as  the  officers  of  Chriji  dehort  from 
idlenej's  and  intemperance  of  meats  and  drinks  ^c.  in 
order  to  the  good  of  Jouls  ? 

Truth.  The  JpirituaX  officers  in  dehorting  from 
thefe  evils  or  any  other  of  that  kind,  interfere  not, 
nor  take  cognizance  of  that  which  belongs  not  to 
their  J'piritual  court;  for  hoUneJs  in   all   manner  of 


The  bloody  Tenent  yet  more  bloody.  195 

converfation  is  the  circle  wherein  they  ought  to  fee 
all  their  Jpiritual  fubjeBs  to  walk.  If  the  fpiritual 
officers  fhould  caufe  by  force  oi  amies  their  people  to 
walk  juftly,  temperately,  &c.  as  Mafter  Cotton  faith 
the  civil  Magijlrate  in  order  to  the  good  of  bodies 
ought  to  deal  \v^  Jpiritual  andyo«/-matters,  I  fay  then 
the  eyes  of  the  civil  Magijlrate  would  begin  to  open 
[20 1  ]  [  I  02]  and  to  fee  the  horrible  diforder  and  Baby- 
lonijh  confiifion  of  that  which  is  here  masked  under 
the  abufed  name  of  order. 

Peace.   Mafter  Cotton  clofeth  up  this  chapter  with 
very  bitter  cenfures  againft  the  difculler. 

Truth.  The  difculfer  may  well  reply,  that  although 
lince  the  apojiacy  he  fees  not  the  vi/ible  thrones  and 
tribunals  of  Chrijl  'Jefus  (according  to  his  firft  iijli- 
tution)  erected,  and  although  the  civil  Magijlrate  hath 
not  the  power  of  Chriji  in   matters  of  religioji,  yet 
they  that  flay  the  Lords  Jljeep  are  not  exempted  from 
a\\  judgement :   For,  if  the  0 fenders  flay  them  corpo-Tf'^  P"^- 
rally,  the  Lord  hath  armed  the  civil  Magijlrate  with Ifi^hTu/iUe 
the  Jword  ot  God  to   take  vengeance  on  them.      \n.aggainj} 
which  refped:  God  hath  crowned  the  J'upream  court 'PP^'^JJ''"''- 
ot  Parliament  with   everlafting  honour,  in  breaking 
the  jaws  of  the  opprefling   Biftiops,   &c.     Oh   that 
fuch  glorious  Jujiice  may  not  be  blemiflied,  by  erect- 
ing in  their  ftead  a  more  refined,  but  yet  as  cruel  an 
Epijcopacy.^ 

2.   If  the  offence  be  of  a  fpiritual  nature,  is  there 

■  The  Parliament  abolifhed  the  hierar-  a  repetition  of  this   idea    on   page   io8 

chy  by  two  ordinances  dated   Oftober  9  infra,  where  the  reference  to  the  Prefby- 

and    November    16,     1646.      The    very  terians  and   Independents  as  feeking  the 

name    ot    Bifhop    was    abolifhed.   Neal,  power  of  the  prelates  is  more  definite. 
Hijl.  of  Puritans,  ii.  35,  36.     There  is 


1 96  The  bloody  Tenent  yet  more  bloody. 

no  fpiritual  way  of  judging,  except  the  church  of 
Chriji  be  granted  vijible  during  Antichrijis  Apojiacy  ? 
Hath  not  Chriji  Jefus  given  power  to  his  two  prophets 
(even  all  the  Raigne  ot  the  Beajl)  to  fpeak  /i'rt',  Rev- 
elations the  1 1 .  to  rtiut  up  heaven,  to  turn  the  waters 
into  ^/i50</,  to  fmite  the  earth  with  all  manner  of 
plagues,  and  this  untill  the  time  ot  the  finifhing  of 
their  prophccie  or  Tejliniony,  when  their  gre3.tjlaugh- 
ters  fliall  prepare  the  way  for  the  downfal  of  Anti- 
chrijl  and  their  own  moft  glorious  raijing  and  exal- 
tation ? 

There  was  no  Chapter  34  (which  probably  was 
Mafter  Cottons  overfight,  or  the  Printers)  therefore  I 
pafs  to  Chapter  35. 


103]  Examination  0/ CHAP.  XXXV. 

Peace. 

HEre,  whereas  it  was  faid,  if  it  were  the  Magif- 
trates  duty  or  otfice  to  punilh  hereticks  6cc.  then 
he  is  both  a  temporal  and  Ecclejiajiical  ofjicers  :  Maf- 
ter Cotton  anfwers,  It  follows  not :  except  the  Mag- 
ijirate  were  to  pun-irti  with  Ecclejiajiical  cenfures,  his 
punilhment  is  meerly  civil,  whether  imprifonment, 
banijhment,  or  death. 

Truth.  I  reply,  firft,  the  Jiatutes  of  the  Englijh 
nation,  and  the  oath  oi  fupreviacy,  have  proved  the 
Kings  and  ^eens  of  England  heads  and  governors  of 


The  bloody  Tenent  yet  more  bloody.  1 97 

the  church  of  England -."^  And  if  to  be  an  head  ox  gov-  \^^!'''\ 
ernor  be  not  an  office,  let  Mafter  Cotton  be  againe^;'^^^|_ 
requefted  to  ponder  the  inflance  given,  which  he 
palfeth  by  in  filence  ;  deny  it  ingenuoufly  he  cannot, 
and  to  juftifie  it  I  hope  his  light  from  heaven  will  not 
fufFer  him,  although  yet  he  would  faine  excufe  it,  by 
faying,  they  puni(h  only  with  civil  punijhtnent,  im- 
prifonment,  banijloment  or  death.     Therefore, 

2.  Here  lies  the  tnyfiery  of  iniquity,  and  the  Babel 
and  cotifu/ion  of  it,  that  either  according  to  Popijh 
Tenents  the  kings  of  the  earth  muft  give  their  power 
to  the  beafi,  and  enflave  themfelves  under  the  name 
and  vizard  of  xht  fecular  power  to  be  the  Popes  exe- 
cutioners, or  according  to  Vrotefiant  Tenents,  to  wit, 
that  Kings  and  Governours  be  heads  of  the  church 
and  yet  be  furnifhed  with  no  Church-power  nor 
Jpirituall  cenfures. 

Peace.  It  would  be  thought  fome  friyfiical  and 
monfirous  thing,  that  Kings  and  Governors  fliould  be 
obliged  to  a6t  in  civil  judicature,  and  yet  be  fur- 
niilied  with  no  civil  power,  but  ought  to  puniih  onely 
vf'ixh  fpirituall  or  Church-cenfures. 

Truth.  The  blinde  and  the  lame  mans  robbing 
the  Orchard  is  here  verified.  The  Minifter  (though 
a  blinde  guide]  he  is  the  feer,  but  wanting  legs  and 
ftrength  of  civil  power,  he  is  carried  upon  the  civil 
Magiftrates  fhoulders,  whofe  blindnefs  the  fubtle 
Clergy  abufeth,  &c.  but  both  together,  rob  the 
Orchard  of  the  moft  high  and  fure-avenging  God. 

'  "  Be  it  enafted  by  authority  of  this  cepted  and   reputed    the    only  Supreme 

prefent   Parliament,   that   the   King  our  Head  in  earth   of  the   Church   of  Eng- 

Sovereign  Lord,  his  heirs  and  fucceiTors,  land,  &c."  Aft  of  Supremacy,  given  by 

Kings  of  this  realm,  fhall   be  taken,  ac-  Froude,  Hiji.  of  England,  ii.  324. 


1 98  The  bloody  Tenent  yet  more  bloody. 

104]  Truth.  I  conceive  it  true,  that  the  Kings  and 
The  civil  Govertiors  of  the  national  church  of  IJ'rael  had  a  na- 
^^Xw/W^"'"^^/'^'^''''' '  <ind  had  the  K.ord  yefus  been  pleafed 
officer,  now  to  hzve.  Continued  national  churches,  the  Lings  and 
'"'"  ^J''"''^ governors  oi  {\xch.Jlates  might  well  (as  they  oi  Ifrael 
were)  have  been  both  Temporal  and  Ecclejiajlical 
officers. 

Peace.  But  now  the  Lord  Jefus  abolifliing  that 
national Jlate,  and  inftituting  and  appointing  his  'wor- 
Jhippers  and  folloicers  to  be  the  IJrael  of  God,  the 
holy  nation  and  proper  Antitype  of  the  former  Ifrael; 
it  feems  molf  unchrijiian,  that  either  the  ivork  or  the 
title  fhould  remaine,  whether  with  open  or  a  masked 
face  or  vizard. 

Truth.  Therefore  as  it  pleafed  God  in  wonderful 
wifdome  and  inconceiveable  depths  ot  councel  for  a 
while  to  continue  a  national  church,  national  covenant 
6cc.  and  to  take  them  away  as  unfufficient,  beggarly, 
and  weak,  either  tor  the  further  advancement  of  his 
own  glory,  or  falvation  of  men  :  fb  hath  he  taken 
away  the  adminijiration  thereof  by  carnal  weapons, 
artnes  of  flejh  &:c.  Inllead  oi  fire  and  ficord,  and 
Jioning  the  oppq/it;es  in  ffead  of  iinprifontiient,  banijh- 
nietit,  death,  he  hath  appointed  exhortations,  reprehen- 
fons,  denunciations,  excommunications,  and  together 
with  preaching,  patient  waiting,  if  God  peradventure 
will  give  repentance. 

Laftly,  If  the  civil  Magijlrate  mufl  imprifbn  and 

banifli,  and  put  to  death  in  fpiritual  cafes ;  and  the 

civil  Magijlrate,  is  but  a  Mini  ft  er  or  fervant  of  the 

The peo-    People  (and  fo  of  God  )  and  if  the  people   make  the 

pies  power,  laws,   and   give   the    Magijtrate    his   commijjion   and 


The  bloody  Tenent  yet  more  bloody.  199 

power ;  doth  it  not  follow  by  this  doBrine,  that  the 
people  of  the  nations  of  the  world  are  fundamentally 
and  origifially  both  Temporal  2.nA.  Ecclejiaftical}  And 
then  what  is  become  of  the  foundations  of  the  Chrif- 
tian  faith  ?  And  alfo  are  not  hereby  the  people  and 
nations  of  the  world  (whatever  care  be  had  to  the 
contrary  to  reftraine)  incouraged,  according  to  their 
feveral  confciences,  I  fay  encouraged  and  hardened  in 
their  bloody  wars,  imprifonings,  banijhings,  and  put- 
ting to  death  for  caufe  of  confcience  ? 

Peace.  Whereas  it  was  faid  to  be  Babel  or  confu- 
fon,  for  the  church  to  punifli  the  offences  of  fuch  as 
are  not  within  its  jurifdi£lion  with.  Jpiritual  cenfures, 
or  the  civil Jiate,  fpiritual  offences  [105]  with  corporal 
or  temporal  weapons,  Mafter  Cotton  anfwers,  No  con- 
fufon,  for  fo  Paul  dire6ls  the  church  of  Corinth. 

Truth.  That  very  Parenthefis  which  Mafter  Cotton 
ftumbleth  at,  takes  away  his  anfwer.'    For  as  it  would  ^^■^  ^'""' 
be  confulion  for  the  church  to  cenfure  fuch  matters,  i^at  ever 
and  of  fuch  perfons  as  belong  not  to  the  church:    ?)ohave  been, 
is  it  confufon  for  xhejiate  to  Y>^n\{\\  fpiritual offenders,"^" .°'^ ■^'' 
for  they  are  not  within  ih&fphear  of  a  civil  jurifdic-  World{ex- 
tion.     The  body  or  Commonweal  is   meerly  civil,  t\ie'^^P''"i.'h''f 
Magijlrate  or  head  is  a  civil  head,  and  each  ??iember  is  "'jf////) 
a  civil  tnember  :  and  fo  far  forth  as  any  of  this  civil  meerly 
body  are  fpiritual,   or  adt  fpiritually,   they  and  their  "^'''" 
aftions  fall  under  ^fpiritual  cognizance  zndi  judicature. 

•  "  Why  the  Difcufler  putteth  in  that  neither  may  the  Civil  Magiftrate  punifh 
parenthefis  (the  ofFender  not  being  a  an  Heretick  or  other  Spiritual  offender, 
member  of  it : )  I  cannot  tell  :  fure  I  am,  unlefs  he  be  a  member  of  his  Common- 
it  is  nothing  to  the  purpofe.  For  as  the  wealth."  Cotton,  BlouJy  Tenent  Wajhed, 
Church  cannot  punifh  any  offendor,  un-  p.  70. 
leffe  he  be  a  member  of  the  Church,  fo 


200  The  bloody  Tenent  yet  more  bloody. 

Peace.  The  reafon  (faith  Mafter  Cotton)  is  the  fame, 

for  there  be  offences  which  tend   to  provoke  wrath 

againft  the  civil Jlate,  Ezra  7.  |  23]   Why  fliould  there 

be  wrath  againft  the  king  or  his  fons  ? 

The  De-         Truth.    This  reafon   indeed   Mafter   Cotton  often 

^p"'„       inculcates  and  beates  upon  it,  that  the  Pagan  kings 

kings  for    of  Perfia  were  of  his  mind  :   I  beheve  Mafter  Cotton 

ifrael,  ""'i Qyjx  of  a  zeal  to  God,  but  the  Pa^ati  kini^s  out  of  a 

the  God  of  f.       .  n  i   •    i  •,     i    ,-       ,-       /   i  t 

it,  confid-  ilaviih  terror,  which   never  prevailed  10  rar  (that   1 
ired.         know  of )  as  to  bring  them  to  a  kindly  repentance  of 
their  own  idolatries,  or  a  true  love  to  the  God  oi  Ifrael 
or  his  people. 

Peace.  However  your  former  anfwer  is  to  mcjuf- 
jicient ;  to  wit,  that  thoufands  of  famous  Townes, 
Cities  and  Kingdonies  have  flourifhed  in  peace  and 
tranquillity  for  many  ages  and  generations,  where  God 
hath  had  no  houfe,  and  not  only  where  it  was  by  the 
civil  Jlate  negledled,  but  alfo  wholly  perfecuted. 

Truth.  In  the  time  appointed  and  full  ripenefs  of 
their  Jins,  the  vengeance  of  God  (after  patience  many 
generations  abufed)  hath  furely  and  fearefully  vilited, 
yet  in  the  interim,  it  is  clear  it  is  no  ground  of  a  necefTity 
of  prefent  punifhing  of  falfe  worjhippers  and  idolaters, 
leaft  prefent  wrath  fall  upon  the  King  or  his  Son. 
The  Min-  Peace.  Now  whereas  it  was  faid  [to  be]  an  intollerable 
ifers  lay    {jj^rifjgji  i^ij  uDon  the  Magillrates  back,  together  with 

heaz'y  toads  ^  *-^  -^  ,  ^  ,  . 

upon  the     the  carc  of  the  Commonweal  to  be  charged  alfb  with 

^"S'f-      the  Jpiritual,  See.   Mafter  Co^/o«  anfwers,  i .  That  the 

^^^^^        Magi/Irate  ought  to  feek  out  meanes  [106]  of  grace 

for  the  people.   2.  To  remove  idolatry  and  idolatrous 

Teachers.   3.  It  is  commonly  added,  that  he  ought  to 

pref'erve  the  church  pure  by  reformation. 


The  bloody  Tenent  yet  more  bloody.  201 

Truth.  I  reply,  This  work  charged  upon  the  kings, 
governors,  and  Magijlrates  in  the  world,  makes  the 
weight  of  their  care  and  charge  far  greater,  then 
ever  was  the  charge  of  the  kings  of  Ifracl  and  yiidah, 
For  their  people  were  miraculoufly  brought  into 
covenant  with  God,  to  their  hands,  like  a  bridge,  or 
houfe,  or  {hip  ready  built ;  and  needed  only  keeping 
up  in  reparation  :  yea  an  heavier  yoak  then  either 
their  or  our  fathers  were  able  to  bear,  confidering  all 
the  feveral  different  confciences,  religions,  and  worjhips 
of  all  mankind  naturally,  and  the  many  different 
opinions,  faB  ions,  and  Jeffs,  which  daily  do  arife,  and 
that  conl'cientioutly  and  zealoufly  unto  death  :  All 
thefe  muft  by  Maffer  Cottons  doSlrine)  lie  before  the 
bar,  befide  all  civil  cafes,  &c. 

Peace.  Tis  memorable  that  Vaul  himfelf,  that  had 
the  care  of  all  the  churches,  would  not  be  intangled 
with  civil  affaires,  further  then  his  own  neceffities  did 
call  for,  and  fometimes  the  neceffities  of  his  compan- 
ions:  but  this  yoak  put  upon  the  necks  of  Af^^//^ 
trates,  is  as  full  of  temporal  as  fpiritual  care  :  And 
as  it  is  impoffible  for  them  to  bear.  So  the  Lord  in 
his  hoXy  Jeafon,  may  pleafe  to  teach  them  (as  he  hath 
taught  fome  already  through  his  grace)  to  lay  that 
fpiritual  Burthen  upon  the  fhoulders  of  their  only 
King  of  Saints  Chriji  'Jejus,  to  whom  the  fiipream 
power  and  care  oi fouls  and  churches  doth  alone  belong. 

Whereas  it  was  further  faid,  that  the  Magijlrate 
is  to  cherifh,  and  to  cleave  unto  the  Saints,  and  to 
defend  them  from  civil  violence,  but  the  fpiritual  cave 
of  them  belongs  to  fpiritual  officers  appointed  by 
Chriji  Jefus  to  that  end,  Mafler  Cotton  replies,  this 
26 


202  The  bloody  Tenent  yet  more  bloody. 

is  hut  a  pretence,  becaufe  the  difcuirer  acknowledgeth 
no  churches  extant,  Gfr." 

Truth.  Although  aniongfl:  fo  many  pretending 
churches,  the  dilculler  be  not  able  to  latisfie  himlelt" 
in  the  rightly  gathering  of  the  Churches,  according 
to  the  true  order  of  Chrijl  'Jefus,  yet  this  is  far  from 
a  pretence,  becaufe  the  injlitution  oi  ■i.w^  Jlate  govern- 
ment, order,  &cc.  is  one  thing,  and  the  admini/lnitlon 
107]  and  execution,  which  may  be  interrupted  and 
eclipfed,  is  another. 

Peace.  Indeed  lereniy  could  not  rightly  have  been 
A  iirne  judged  a  pretender,  when  he  mourned  for,  and  la- 
vifibk  mented  the  defolations  of  the  temple,  prie/is,  elders. 
Church  of  altar,  facrifice.  Sec.  znd.  neither  he  nov  Daniel,   nor 


God  in  the 


e 


^   ,'V    any  of  Gods  prophets  or  fervants,  could  (during:   th 

■aiorld  for       ,   J  -      ,      ^  ,  ^,  ,      .         '^     ,  .     .  ^ 

the  right    time  of   the   dejolatton   and   captivity)   acknowledge 
forme  and  either  temple,  or  altar,  or  facrifice  right,  extant  upon 

order, kc.      ,        ,-  V    ,  ./ 

the  race  or  the  earth. 

Truth.  He  that  faith  the  Sun  [Chrijl  JeJ'us]  is  not 
to  be  feen  in  our  Horizon  or  Hemijphere,  in  his  ab- 
fence,  or  when  he  fuifers  an  Eclipfe,  cannot  be  faid 
to  deny  that  the  Lord  Jefus  his  holy  ordinances 
ought  to  be  vijible  in  the  worjhip  and  J'ervice  of  God: 
Although  the  difculfer  be  not  fatistied  in  the  period 
of  the  times,  and  the  manner  of  his  glorious  appear- 
ing, yet  his  J'oul  uprightly  defires  to  fee  and  adore, 

'  "  In  the  poor  iniall  fpace  of  my  life,  difcovery,  that  either  the  begetting  min- 
I  dcfired  to  have  been  a  diligent  and  iftry  of  the  apolljes  or  meiTengers  to  the 
conllant  obferver,  and  have  been  niyfelf  churches,  or  the  feeding  and  nourilhing 
many  ways  engaged,  in  city,  in  country,  minillry  of  pallors  and  teachers,  accord- 
in  court,  in  fchools,  in  univerfities,  in  ing  to  the  firll  inllitution  of  the  Lord 
churches,  in  Old  and  New  England :  jefus,  are  yet  rellored  and  extant." 
and  yet  cannot,  in  the  holy  prefence  of  Hireling  Minijlry,  p.  4. 
God,  bring  in  the   refult  of  a  fatisfying 


The  bloody  Tenent  yet  more  bloody.  203 

and  to  be  thankful  to  Mafter  Cotton,  yea  to  the  leaft 
of  the  difciples  of  Chrijl  yejus,  for  any  coal  ox  J  par  ke 
of  true  light,  amongft  fo  many  faUe  and  pretended 
candles  and  candlejlicks,  pretending  the  glorious  name 
of  the  Lord  Jefus  Chrijl. 

Peace.  Next,  Mafter  Cotton  demands  what  reafon 
can  be  given,  why  the  Magijlrate  ought  to  break  the 
teeth  of  lyons  (ought  to  fupprefs  fuch  as  offer  civil 
violence)  and  not  of  the  Wolves,  that  make  havock  of 
their yo«/f,  who  are  more  mifchievous  then  the  lyon, 
as  the  Pope  of  Rome,  then  the  Pagan  Emperors  ?  He 
wonders  the  difcuffer  (hould  favor  the  Pope  more 
then  the  Emperour,  except  it  be  that  he  fymbolizeth 
rather  with  Antichrijl  then  with  Ccefar. 

Truth.  It  may  here  futfice  to  fay  two  things  (not 
to  repeat  other  pajfages.) 

Firft,  The  civil  Jlate  and  Magijlrate  are  meerly 
and  ejfentially  civil;  and  therefore  cannot  reach 
(without  the  tranfgreffing  the  bounds  of  civility)  to 
judge  in  matters  Jpiritual,  which  are  of  another 
fphere  and  'nature  then  civility  is  :  Now  it  is  moft 
juft  and  proper,  that  if  any  member  of  a  civil  body  be 
oppreft,  the  body  (hould  relieve  it :  As  alfo  it  is  juft 
and  proper,  that  the  fpirituall  Jlate  or  body  fliould 
relieve  the  foul  ot  any  in  that  fpiritual  combination 
oppreffed. 

108]  Therefore  (Secondly)  iov  Jpiritual  2iX\A  religious 
oppreffions,  the  king  oi  kings  Chrijl  lej us  hath  fufficient 
providedly  in  his  fpiritual  kinzdome  :    therefore  [ABs  Thewohes 

r        1  \     n        7-1  1  ■     r\      t       r       r^    ■    ■      "l  Ephcjus, 

20  [29J)  Paul  gives  the  charge  agamit  thole  Jptrtt-  Aa.  20. 
ual  Wolves  to  the  elders  of  the  church  at  Ephejus,  and 
not  to  civil  Magijlrates  of  the  city,  which  Paul  fliould 


204  The  bloody  Tenent  yet  more  bloody. 

have  done  (notwithftanding  they  were  worJJjippers  of 
Diana)  if  it  had  been  their  duty  to  have  broke  the 
teeth  of  thofe  fpirituall  Wolves  Sec. 

Peace.   It  is   (indeed)  one  thing  to  prohihite  the 
The  duty  of  Poh^^  the  prelates,  the  Presbyterians,  the  Independents, 

civil  power       '  c  c        •  •  \  i-      i      • 

in  matters  ^^  ^"Y  irom  torcing  any  in  the  matters  or  their 
of  Religion  vei^e^&.ive  confctences,  and  accordingly  to  take  the 
Jhvord  from  fuch  mens  hands,  or  (as  their  execution- 
ers) to  refule  to  ufe  it  for  them  :  It  is  another  thing 
to  leave  them  freely  to  their  own  conjciences,  to 
defend  themfelves  as  well  as  they  can,  hy  the  two- 
edged  fword  of  i\\t  Jpirit,  which  is  the  icord  of  God, 
which  all  the  feveral  forts  oi pretenders  fay  they  have 
received  from  lejus  Chriji. 

Truth.  The  renowned  Parliament  o^  England  hzth. 
jurtly  deferved  a  croii-n  ot  honour  to  all  pojierity,  tor 
T'/^c  <-/^/7;?^- breaking  the  teeth  of  the  opprejjing  Bijhops  and  their 
ing  of  per- courts ;  but  to  Wring  the  fword  out  ot  the  hands  ot 
one'thin"  ^  ^^^  prelates,  and  to  I'uffer  it  (willingly)  to  be  wrung 
theahoUjh-owi  ot  their  own  hands,  by  many  thouland  Presby- 
•ig  of  pf--  terians,  or  Independa?its,  what  is  it  but  to  change  one 
anotHTr.  '^olfe  OX  lyon  for  another,  or  in  ftead  of  one,  to  let 
loofe  the  Dens  of  thoufands? 

Peace.  But  why  (hould  Mafter  Cotton  inlinuate  the 
difcujfer  to  glance  a  more  obfequious  eye  upon  the 
Pope,  then  upon  the  Emperor  ? 

Truth.  I   fear  Mailer  Cotton  would  create   fome 

evil  opinion  in  the  heart  of  the  civil  Magijirate,  that 

The  perfe-x!i\&  difculfer  is   (as   the  bloody  lews  told   Pilate)   no 

«/"»,?       triend  to  Cce/ar :   whereas  upon  a  due  fearch  it  will 

Liteargy  no  ^  ^  .  ^  .      .      . 

cordial      be  tound  clear  as  the  light,  that  it  is  impollible  that 
friends  to  any  that  fubfcribe  ex  animo  to  the  bloody  Tenent  of 


The  bloody  Tenent  yet  tnore  bloody.  205 

perfecution,  can  [ex  amnio)  be  "i.  friend  to  Magijlracy.  Magijira- 
The  reafon  is,  all  perfecutors,  wh.Qth.Qr  priejls  or  people,  "'' 
care  onely  for  fuch  Magijlrates  as  fuite  the  eiid,  the 
great  bloody  end  ol  perfecution,  of  whom  they  either 
hope  to  borrow  the  fword,  or  whom  they  hope  to 
make  their  executioners.  Their  very  principles  alfo 
[Papif  [109]  and  Protefant)  lead  them  necelTarily 
to  difpofe  [depofe]  and  kill  their  heretical,  Apofate, 
blafpheming  Magif  rates. 

Peace.  But  why  ftiould  Mailer  Cotton  infinuate  any 
affedlion  in  the  difcuifer  to  that  Tyrant  of  all  earthly 
Tyrants,  the  Pope  '^ 

Truth.  To  my  knowledge  Mafter  Cotton  and  others 
have  thought  the  difculTer  too  zealous  again  ft  the 
bloody  beajl :  yea,  and  who  knows  not  this  to  be  the 
ground    of  fo    much    forrowful    difference    between 
Mafter  Cotton  and  the  difcuifer,  to  wit,  that  the  dif- 
cuifer grounds  his  feparation  from  their  churches  upon 
their  not  feperating  from  that  man  of  fin  ?  For  Old  ^j'f" 
England  having  compelled  all  to  church,  compel'd  j^f^  £„g_ 
the   ^apijls  and   the   Pope   himfelf  in   them  :    ThQ^"'"! ft^te- 
daughter  New  England,  feparating  from   her  ^>^(>ther'^f"'fff^^^ 
in  Old  England,  yet  maintaines  and  praftifes  com- from  the 
munion   with   the  Parifjes  in    Old.      Who   fees   not  ^°P^- 
then,  but  by  the  links  of  this  tnyjiical  chaine.  New 
England  Churches  are  ftill  faftned  to  the  Pope  himfelf? 

Veace.  Mafter  Cottons  third  reply  is  this,  that  it  is  Mapr 
not  like  that  fuch  Chrijiians  will  be  faithful  to  their ^"''"""f"^ 
prince,  who  grow  falfe  and  difloyal  to  their  God,  "^^ndaii  one,for 
therefore  confequently  the  civil  Magijlrate  muft  fee  thedepofing 
that  the  church  degenerate  and  apoftate  not,  at  leaft  "',^'"'' 

/•      ~  i/'j  ir  1  princes, 

fo  tar  as  to  provoke  Chrijt  to  depart  from  them.         &c. 


2o6  T^he  bloody  Teticnt  yet  tJiore  bloody. 

Truth.  This  is  indeed  the  down  right  moft  bloody 
and  Popijh  Tenent  ot  perfecutiiig  the  degenerate,  heret- 
ical and  Apojlate  people :  of  depoling,  yea  and  kill- 
ing Apojlatical  and  heretical prmcee  and  rulers. 

The  truth  is,  the  great  Gods  of  this  world  are  God- 
belly,  God- peace,  God-ivealth,  God- honour,  God-pleafure 
The  gods  gj;c.  Thefe  Gods  mull  not  be  blafphemed,  that  is, 
World.  ^^^1  fpoke  of,  no  not  provoked,  G?f.  The  fervants  of 
the  living  God  being  true  to  their  Lord  and  Majler, 
have  oppofed  his  glory,  greatnefs,  honour  &:c.  to  thefe 
Gods,  and  to  fuch  religions,  liorjhips,  and  Jervices,  as 
commonly  are  made  but  as  a  mask  or  vaile,  or  cov- 
ering of  thefe  Gods. 

Peace.  I  have  long  been  fatisfied,  that  hence  pro- 
ceeds the  mad  cry  of  every  Demetrius  and  crafts- 
Majler  ot  falfe  worjhip  in  the  world.  Great  is  our 
Diana  ice.  Thefe  men  blafpheme  our  ^o^A/c/},  dif- 
turbe  our  City,  They  are  falfe  to  our  Gods,  how  will 
they  be  true  to  us  ? 
The  Lord  1 1  o]  Hence  that  bloody  Ad:  of  Parliament  in  Henry 
Cobhamhis^)^^  fifth  his  daves  made  purpofelv  a^ainft  that  true 

troubles  tn      ,  i         •         ,■       r  ^>     i     ■         i  '    -  ■  .-  ^./     •/• 

Henry  the  Jervant  and  ivitnejs  oi  God  (in  thole  points  oi  LhriJ- 
5.  dayes.  tiafiity  which  he  knew)  and  other  fervants  of  God 
with  him,  the  Lord  Cobham,  concluding  Lollardy  not 
our  late  oi^X  ^^  be  herc/ic,  (that  is,  indeed  true  Chri/lianity) 
Bipops,as  but  alfo  treajon  againfl  the  Kitigs  per/on:  whence  it 
^v'^'"/'^''^'' followed,  that  thefe  poor  Lollards  (the  fervants  of 
/pared to  ^^c  mofl:  high  God)  were  not  only  to  be  burnt  as 
render       hereticks,  but  hanged  as  traitors' 

'Sir  John   Oldcalllc,    Lord   Cobham,  Canterbury,  "  to  rcprefs  the  growing  and 

was  accufed  of  herelV  in  the  firll  year  of  Ipreading  ot"  the  Golpel,  and  clpecially 

the  reign  ot"  Henry  V.,  1413.     A  fynod  to  withlland  this  noble  and  worthy  Lord 

was  called   by  Arundel,   Archbilhop  of  Cobham,    who    was    then  noted  to  be 


J 


'The  bloody  Tenent  yet  more  bloody.  207 

Truth.  Accordingly  it  pleafed  God  to  honour  that  h^reticks 
noble  Lord  Cobham  both  with  hanging  and  burning,  ^^^'^  ^//'" 
as  an  heretick  againft  the  church,  as  a  traitor  againft »«<-.' 
the  khig :   And  hence  thole  divelifli  acculations  and 
bloody  huntings  of  the  poor  fervants  of  God  in  the 
reign  ot  Francis  the  fecond  in  Paris,  becaufe  it  was 
faid,   that   their   meetings    were  to   confult   and  aft 
againft  the  life  of  the  iing. 

Peace.   It  this  be  the  touchjlone  of  all  obedience,  will 
it  not  be  the  cut-throat  of  all  civil  relations,  unions 
and  covenants  between  Princes  and  people,   and  be-  Civil 
tween  the  people  and  people  ?   For  may  not  Mafter-^"'"''' 
Cotton  alfo  fay,  he  will  not  be  a  faithful yt'r^'^;//',  nor^^  ^^^ 
(lie  a  faithful   wife,  nor   he   a   faithful   husband,  \N\iorootes. 
grow  falfe  and  difloyal   to  their  God  ?     And  indeed 
what  doth  this,  yea,   what   hath   this   truly-ranting 
doftrine  (that  plucks  up  all  relations)  wrought  but 
confuiion  and  combuftion  all  the  world  over? 

Truth.  Concerning  faithfulnefs,  it  is  moft  true, 
that  godlijiefs  is  profitable  for  all  things,  all  ejiates,  all 
relations :  yet  there  is  a  civil  faithfuhiejs,  obedience, 
honejiy,  chajlity,  &c.  even  amongft  fuch  as  own   not 

a     principal     Favourer,     Receiver     and  and  argues  fully  the  point  made  by  Wil- 

Maintainer   of  them   whom   the   Bifhop  liams,  that  the  Lollards  were  condemned 

milnamed  to   be    Lollards,"  and  he   was  for  treafon  as  well  as  herefy,      ASls  and 

excommunicated.    He  had  been  a  favor-  Monuments,  i.  635-668. 

ite  of  the  king,  and  appealed  to  him,  but  '  Bifhop    Hall    diilinguilhes    between 

without  fuccel's,  for  he  was  fent  to   the  mere  and  mixed  herefy.   "  The  latter  of 

Tower.      He    efcaped,     and     fled     into  them   hath   no   reafon    to   be    exempted 

Wales,  where  he   concealed   himfelf  for  from  bodily  punifliments  ;   no,   not  from 

four    years.     He    was   finally    captured,  the  utmoft  ot  all  pains,  death  itfelf.     If 

taken  to  London  and  executed  in  a  moil  it  be  attended  withfchifm,  perturbances, 

barbarous  manner.      Gilpin,  Lives,  l^c,  (editions,  malicious  praftices,  it  tends  to 

ii.    105-153.      The    aft    referred    to    is  fetting    whole    kingdoms    on    fire;    and 

given  in  full  by  Fox,  who  goes  at  length  therefore  may  be  well  worthy  of  a  fag- 

into  an  account  of  Lord  Cobham's  views,  got."   /^or^/,  vii.  95. 


2o8  The  bloody  Tenent  yet  more  bloody. 

Civil  hon-  Qod  nof  Chrijl :  elfe  Abraham  and  Ifaac  dealt  fool- 
nlndwith  i'^ily  to  make  leagues  with  ungodly  Princes.  Befides, 
dijbonefly  the  whole  Scripture  commands  a  continuance  in  all 
''S''!"J!,^°'!  Relations  of  government,  7narriaze,  I'ervice,  notwith- 
in  matters  itanding  that  the  grace  or  Lhrijt  had  appeared  to 
of  Relig-  fome,  and  the  reft  (it  may  be  an  husband,  a  ir//t',  a 
""'■  Magijirate,  a  Majler,  a  Jervant)  were  falle  and  dif- 

loyal  in  their  feveral   kinds  and  wayes  unto  God,  or 

wholly  ignorant  of  him. 

4.  Grant  people  and  Princes  to  be  like  Julian,  Apof- 
tate  from  the  true  fervice  of  God,  and  confequently 
to  grow  lefs  faithful  in  their  places  and  refpedlive 
fervices,  yet  what  ground  is  there,  from  the  Tejla- 
ment  of  Chrijl  J  ejus,  upon  this  ground  ot  their  Apof- 
tacie,  [i  1  ij  to  profecute  them,  as  Mafter  Cotton  faith, 
The  civil  Magijirate  muft  keep  the  church  from 
Apojlati-zing  fo,  as  to  caufe  Chrijl  to  depart  from 
them. 

5.  Can  xht  J'word  oi  Jleel  ox  arme  o(  Jlejh  make 
men  faithful  or  loyal  to  God?  Or  careth  God  tor  the 
outward  Loyalty  or  Faithfullnefs,  when  the  inward- 
yuan  h  Jalje  and  treacherous  ? 

A  turn-         ^^   ^'^   there  not   more  danger   (in  all   matters  of 
coat  in  Rc-trujl  in  this  world)  from  an   hyyocrite,  a  dijjembler,  a 
^'.S',"" '""''' turncoat  in  his  religion  (from   i\\c  J'ear  or  favour  o^ 
then  a^e-  men)  then   from   a   refolved    'Jew,   Turke  or  Papijl, 
>AWjm, who  holds  hrme  unto  h\s  principles'^  Sec. 
pYJ/''         Or  lartly,  if  one  Magijirate,  King  or  Parliament 
call  this  or  that  here/ie,  apojlacie.  Sec.  and  make  men 
fay  fo   will   not  a  ftronger  Magijirate,  King,  Parlia- 
ment, Army  (that  is,  a  ftronger  arm,  or   longer  and 
more  profperous y^or^)  call  that  herejie  and  Apojlacie 


The  bloody  Tenent  yet  more  bloody.  209 

Truth  and  Chrijiianity,  and   make  men   call   it  fo  ?  Herejie 
and  do  not  all  experiences,  and  our  own  moft  \d.ment-''J^ J^^'^' 
able,  in  the  changes  of  our  Englifh  Religions,  con-  change 

firme  this  ?  "  theimames 

ZT/iiA  1  1-  r  ^       •  1  .'»  truth, 

o.   L,altly,  As  carnal  policy  ever  rals  mto  the  Tp\t.,  anJ  Chrif- 
it  digs  and  trips  up  its  own  heels,  fo  I  (hall  end  this'^^'^'J'^c. 
pajfage  with  two  paradoxes,  and  yet  (dear  peace)  thou 
and  I  have  found  them   moft  lamentably  true  in  all 
ages. 

Peace.  God  delights  to  befool  the  wife  and  high 
in  their  own  conceit  with  paradoxes,  even  fuch  as  the 
wifdome  of  this  world  thinks  madnefs  :   but  I  attend  , 

to  hear  them. 

Truth.  Firft  then,  The  ftraining  of  mens  cinfciences  whokmws 
by  civil  power,  is  fo  far  from  making  men  faithful  [o""^'^""^^ 

A     I  1  •      •       I  1  1  many  turn- 

Kyod  or  man,  that  it  is  the  ready  way  to  render  a  man,-    '^^j_ 
falfe  to  both  :    my  ground  is  this  :   civil  and  corporal Pearne  in 
punijhment  do  ufually  caufe  men  to  play  the  hypocrite,  ^"'"'"'"'S^ 
and  diffemble  in  their   Religion,  to  turn  and  return /v^/a  ^^ra- 
with  the  tide,  as  all  experience  in   the  nations  of  the^'^'"'^' '" 
world  doth  teftifie  now.  Ter'niL  ' 

This  binding  and  rebinding  of  confcience,  contrary 
or  without  its  own  perfwajion,  fo  weakens  and  defiles 
it,  that  it  (as  all  other  faculties)  lofeth  its  ftrength, 
and  the  very  nature  of  a  common  honeft  confcience: 

'  Andrew  Perne  ( i  519-1  586)  was  ed-  proverbial  to  fay  of  a  coat  or  cloak  which 

ucated  at  St.  John's  College,  Cambridge,  had  been  turned  that  it  had  been  Perned. 

and  was  five  times  Vice  Chancellor  of  On  the  weathercock  of  S.  Peter's  church 

the  Univerfity.     He  went  through  many  in  Cambridge,  were  the  letters  A.  P.  A. 

changes  of  religious  opinion.  P.,  which  it  was  faid  might  be  taken  to 

"  His  mutability  in  religious  matters  mean  Andrew   Perne   A   Papift,  or  An- 

expofed  him  to  no  little  ridicule.     The  drew  Perne  A  Puritan."   Athena  Canta- 

fcholars  in  merriment  tranflated  perno,  brigienfes,  ii.  48. 
I  turn,  I  rat,  I  change  often.     It  became 

27 


2 1  o  T^he  bloody  Tenent  yet  tnore  bloody. 

C(P///-/V/;^<-i  Hence  it  is,  that  even  our  own  hiftories  teftifie,  that 

'^befo'rfedor'^^^^^  the  ctvH  fword,  and  carnal  power,  hath  made 

ravified,    a  change   upon    the   confcietices   of  men,    thofe  con- 

loofen  alt   j'dences  have  been  given  up,  |  i  i  2]  not  only  to  fpirit- 

ual,  but  even    to   corporal  Jilt hinejs,  and   bloody,  and 

mad  opprelhng  each  other,  as  in  the  Marian  bloody 

times  ZSc. 

Feace.  Indeed  no  people  [arej  fo  inforced  as  the 
Papi/h  and  the  Mahumetaus :  and  no  people  more 
filthy  in  foul  and  body,  and  no  people  in  the  world 
more  bloody  and  perjecuting :  but  I  liften  for  your 
fecond  paradox. 

Truth.  Secondly,  This   Tenent  of  the  Magijlrates 

keeping  the  church  from  Apojtati-zing,  by  pradlifing 

2  Para-     civH force  upon  the  confciences  ot  men,  is  fo  far  from 

doxes.        preferving  Religio?i  pure,  that  it  is  a  mighty  Bulwark 

or  Barricado   to   keep  out   all   true  Religion,  yea  and 

all  godly  Magijlrates  tor  ever  coming  into  the  World. 

Peace.    Doubtlefs  this  will  feem  a  hard  riddle,  yet 

I  prefume  not  too  hard   for  the  fingers  of  time  and 

truth  to  unty,  and  render  eafie. 

Truth.  Thus  I  unty  it :  If  the  civil  Magijlrate 
muft  keep  the  church  pure,  then  all  the  people  ot  the 
Cities,  Nations,  and  kingdomes  ot  the  world  murt:  do 
the  fame  much  more,  tor  primarily  and  tundament- 
ally,  they  are  the  civil  Magijlrate  :  Now  the  world 
(faith  "John)  lyeth  or  is  lituated  in  wickednej's,  and 
confequently  according  to  its  difpoiition  endures  not 
the  light  of  Chrijl,  nor  his  golden  candlejlick  the  true 
Church,  nor  eafily  choofeth  a  true  Chrijlian  to  be  her 
ojficer  or  Magijlrate,  for  fhe  accounts  fuch  falfe  to  her 
Gods  and  Religion,  and  I'ufpedls  their  faithfulnefs  &c. 


The  bloody  Tenent  yet  more  bloody.  2 1  i 

Peace.  Hence  indeed  is  it  (as  I  now  conceive)  that 
lb  rarely  this  world  admitteth  or  not  long  continueth 
a  true  fervant  of  God  in  any  place  of  trujl  nnd  credit, 
except  fome  extraordinary  hand  of  God  over-power, 
or  elfe  his  fervants  by  fome  bafe  Jiaires  of  Flattery 
or  worldly  compliance,  afcend  the  chaire  of  Civil- 
power. 

But  (to  proceed)  faith  Mafter  Cotton,  "It  was  the 
'"duty  of  yehojaphat,  Hezekiah  &c.  to  reduce  the 
"people  of  IJrael  from  their  backllidings  becaufe 
"they  were  an  holy  people,  and  is  it  not  the  duty  of 
"godly  Princes  to  reduce  their  backlliding  Churches 
"  to  their  primitive  purity  ?  It  is  true  (faith  he)  David 
"and  Solomon  were  types  oi  Cbrijl,  but  fo  were  not 
"the  other  Kings  of  Ifrael  [113]  and  Judah,  who 
"were  the  one  (the  kings  of  IJrael)  all  Apoftates, 
"and  the  other  (the  kings  of  "Judah)  many  ot  them 
"  Aportates  from  Chriit :  And  Secondly,  If  they  were 
"  (faith  he)  all  types  of  Chrift,  yet  Chrift  being  the 
"Antitype,  Chrift  hath  abolifhed  them  all,  and  fo  it 
"  were  facrilege  or  Antichriftian  ufurpation  for  any 
"  king  to  be  fet  over  Chriftians  :  Or  if  they  were 
"types  ot  Chrift  in  refped:  of  their  kingly  office  over 
"  the  Church  alone  was  it  typical  in  Solomon  to  put 
''"joab  a  murtherer  to  death,  or  Adonijah  a  traitor? 
"and  fo  confequently  unlawful  for  Chriftian  Princes 
"to  put  murtherers  and  traitors  to  death?*  Further, 
"faith  he,  What  thofe  kings  might  do  in  type,  Chrift 
"Jefus  might  much  more  do  in  his  own  perfon, 
"  as  the  Antitype  :  but  he  put  no  man  to  death  in 
"  his  own  perfon,  and  therefore  they  were  not  types 
"but  fervants  of  Chrift,  and  paterns  and  examples  to 


2 1  2  T^he  bloody  Tenent  yet  more  bloody. 

How  the    "  Chriftian  Magiftrates,  yea,  Ahab,  who  fhould  have 
%^Lfand  "put  Benhadad  to  death  for  his  blafphemy. 
judah  T}-uth.  I  underfland  thole  kings  of  Ifrael-ind  Judah, 

were  types  y^^x\\\  their  cutthip  off"  or  exconitnunicatinv  out  of  the 

and  figures .         ,      r  ^  i  -r)  i  i  r    \  i  i 

of  Chrift  land  or  Lancum,  to  be  yet  -ctjible  members  or  the  church 
to  come,  of  IJ'rael  and  Judah,  and  as  kings  oi  IJrael  and  "Judah 
types  of  Chrijt  J  ejus,  partly  in  his  own  perjon,  who 
did  that  (being  the  true  Jpiritual king  of  I/rael }  which 
they  did  or  fliould  have  done,  in  that  typical  national 
church  or  land  oi  IJ'rael,  and  (2)  partly  in  the  ojficers 
of  his  kingly  power  znA  government  of  his  church  which 
ojftcers  and  church  falling  away,  untill  an  abfokite  cut- 
ting off,  are  the  Antitypes  (in  refped:  ot  vifible  govern- 
ment) of  thofe  former  kings  of  i/;-Wand  Judah. 

Peace.  Can  it  be  imagined  that  thofe  wicked  Kings 
Jeroboam,  Baajlja,  Ahab  &c.  were  figures  of  Chriji 
Jefus? 

Truth.  Mafter  Cotton  himfelt  grants  David  and 
Solomon  types  of  Chriji  Jejus,  and  yet,  how  abomina- 
ble and  monftrous  fome  of  their  practices?  we  muft 
therefore  dilHnguifli  between  their  petjotis,  and  /ins, 
d^nA  frailties. 

As  kings  of  IJrael  {  Gods  Church  and  people)  doubt- 
lefs  they  were  the.  figures  e/'(the  A',  oi  Ifrael)  Chriji 
lejus :  yea  it  is  probable  that  the  land  of  Canaan, 
with  the  oncers  and  governors  thereof,  before  Chriji 
time,  was  but  a  figure  of  the  Jpiritual  lajid  or  ChriJ- 
tian  church,  with  the  officers,  governors,  &  adminijira- 
7he  types  fions  thcrof  good  (114I  and  evil;  Although  the  ap- 

of  the  old       ,    •  r»k^-  J>.      /-  U»        .U  • 

Teflament  Pv '"§  '^^  ^"^  times  and  perjons  each  to  other  requires 
many  and  a  more  then  ordinary  guidance  of  the  finger  or  holy 
''"P-         Spirit  of  God 


The  bloody  Tenent  yet  more  bloody.  213 

Peace.   I  remember  that  fome  of  eminent  note  for  ^y^^ 
knowledge  and  godlinefs  have  not  ftuck  to  affirme,  that '(^^^,7?^^ 
the  Gentile  Prince  Cyrus  as  he  was  called  Gods  fer- figure  of 
vant,  anointed,  or  Chrijl  {IJa.  44)  [45 :  i .]  I  fay,  that  ^'^^'fi- 
he  in  a  refpeft,   as  a  rejlorer  of  Gods  people  was  a 
figure  of  Chrifi  lefus. 

Truth.  It  is  not  improbable,  but  that  the  moft 
holy  and  only  wife  (whofe  works  are  known  unto 
hitnfelf  ixovix  the  beginning  of  the  world)  did  by  fuch 
famous  infirimients  of  ?nercy  to  the  literal  lew,  type 
out  Chrifi  lefus  and  his  heavenly  infiruments,  mercy 
and  goodnefs  to  the  myfiical  and  fpiritual,  Chrifiian 
lews,  &c. 


Examination  0/ CHAP.  XXXVI,  and  XXXVII. 

Peace. 

IN   thefe  pafTages  Mafter  Cotton  firft  queftions  (hav- 
ing not  his  copy  by  him)  the  truth  of  fome  expref- 
fions  printed  as  his. 

Truth.   It  is  at  hand  for  Mafter  Cotton  or  any  to 
fee  that  copy  which  he  gave  forth  and  corredled  in 
fome  places  with  his  own  hand,  and  every  word  ver- 
•batim  here  publifhed. 

2.  To  the  anfwer  it  felf,  or  reproof  of  the  Lord 
lefus  given  to  his  difciples  for  their  bloody  and  ra(h 
zeal  deliring  fire  to  come  down  from  heaven,  &c.  we 
both  agree  that  Chrifis  rebuking  of  his  difciples  did 
not  hinder  the  Minifiers  of  the  Gofpel  from  proceed- 
ing in  a  Church-way  &c.  2.  That  falfe  perfecution 
in  a  church-vfzy  is  as  odious  and  dreadful  a  perfecu- 


2 1 4  The  bloody  Tenent  yet  more  bloody. 

tien,  as  any  projecution  in  a  court  of  civil  jujlice,  as 
alfo  that  this  is  not  the  point  intended,  though  it  be 
reckoned  up  with  the  reft. 

Peace.  I  marvel  at  that  which  follows,  where 
Mafter  Cotton  faith  that  it  never  fell  from  his  pen  in 
any  writing  of  his,  viz.  that  it  is  lawful  for  a  civil 
Magijlrate  to  inflid:  corporal  pujii/htuent  upon  fuch  as 
are  contrary  indeed  in  matters  of  Religion  :  and  there- 
fore he  palfeth  by  the  dijcujfers  reafons  as  which 
might  well  have  been  fpared,  being  brought  but 
againft  a  jhadoii:  of  his  own  Jancy. 
1  15]  Truth.  I  am  not  able  to  imagine  what  Mafter 
Cotton  meanes  by  luch  as  are  contrary  tninded,  againft 
whom  he  will  not  (in  this  Chapter)  maintaine  any 
corporal  punifhrnent  to  be  inflicfled,  when  in  fo  many 
of  his  writings  and  throughout  his  whole  book  he 
maintaines  corporal  punilhnient,  and  that  to  death  it 
felf  in  many  cafes,  againft  the  idolatrous,  the  blajphe- 
tnous,  the  heretical,  the  feducing,  yea  the  degenerate 
and  Apojlate. 

The  fire         Peace.  Love  bids  us  take  this  palfage  as  a  pang  of 
■^°'"-^^^.^'  relu£lancy  (in  his  otherwile-holy  and  peaceable  breaft) 

'3-  ['3-]  againft  fuch  unholy  bloody  Tenents. 

But  what  fay  you  to  the  palfage  about  the  Jecond 
beajl,  bringing  T^W  from  heaven}  [Rev.  13.J  This 
was  no  wonder  (faith  Mafter  Cotton)  for  Conjiantine 
had  done  the  like  before  to  hereticks,  the  Arrian 
Bijhops  againft  the  Orthodox  Saints.  Alfo,  it  is  rela- 
ted as  a  different  matter  from  the  former  [verf.  15.) 
that  he  had  power  to  caufe,  that  as  many  as  would  not 
worftiip  the  image  ot  the  beaji  ftiould  be  killed.  And 
this  fire  comes  not  down  upon  the  Saints,  but  (heearth. 


The  bloody  Tenent  yet  more  bloody.  2 1  5 

Truth.  Mafter  Cotton  I  think  knows  that  the  dil- 
cuffer  is  not  alone  in  this  interpretation :  If  he  pro- 
pofe  any  other  more  fuitable  to  Chriji  lejus,  I  hope 
the  difucfler  defires  thankfully  to  embrace  it.  But 
this  fire  being  not  literal,  but  tnyjlical,  in  imitation  of 
the  true  prophet  Elijah,  and  alfo  as  the  true  witnejfes 
C2i\x{e  Jiery  judge f?ie?its  [to]  defcend  from  heaven  upon 
the  enemies  of  the  truth  :  fo  the  talfe  witnejfes  caufey^r^ 
to  defcend  againft  the  faithful :  and  fure  it  is  (as  the 
difculTer  related)  that  the  Vopijlj  BiJl:)ops  in  France, 
and  Etigland  and  other  places  have  ever  conftantly 
cryed  out,  that  the  juf  judgements  of  God  are  brought 
down  by  them  upon  the  hereticks,  which  is  no  fmal 
wonder  that  the  hearts  of  th&fons  of  men  fhould  be 
fo  hardened  againft  the  light  of  truth  in  truths  ivit- 
nefjes,  notwithftanding  the  afts  of  Conjlantine  and  the 
Arrian  Biftiops  long  before. 

Peace.  But  this  fire  (faith  Mafter  Cotton)  comes 
down  from  heaven  upon  the  earth. 

Truth.  True,  but  it  may  well  imply  no  more,  then 
in  the  open  view  and  face  of  all  men  in  this  world. 

Peace.  And  laftly  (faith  he)  it  is  faid,  that  he 
caufeth  that  as  [i  16]  many  as  would  not  worftiip  the 
Image  of  the  Beaji  ftiould  be  killed,  which  is  a  dif- 
ferent effed:. 

Truth.  Becaufe  it  comes  from  a  different  caufe, 
with  refpedl,  not  to  the  firft  Beaf  himfelf,  but  only 
to  his  piEiure  or  image,  and  implies,  that  fiery  judge- 
ments defcend  not  onely  upon  fuch  as  refufe  to  wor- 
ftiip the  firfi  or  fecond  beaJi,  but  the  very  pidlure  of 
the  beafi  likewife. 


2l6  The  bloody  Tenent  yet  more  bloody. 


M 


Examination  of  CHAP.  XXXVIII. 

Peace. 
After  Cotton  here  firfl:  obferving  the  difcuflers 
agreement  with  him,  that  this  inilru<flion  (2 
Tim.  2.  [24.  25.])  to  be  meek  and  patient  to  all  men, 
is  properly  direftive  to  the  Minijlers  of  the  Gofpel,  he 
concludes  that  therefore  hitherto  his  anfwer  was  not 
perplext  and  ravelled. 

Truth.  Many  plaine  threads  may  be  drawn  forth 
of  a  perplext  and  ravelled  ftring,  as  it  feemes  to  me 
the  many  particulars  ot  different  natures  here  wrapt 
up  together  were. 

Peace.  Yea,  but  he  feems  to  difown  thofe  words 
\unconverted  Chrijlians  in  Crete)  and  more  then  once 
in  the  Chapter  toucheth  the  difcullers  credit,  Gfr. 

Truth.   I    know    the   difculfer    defires    untainedly 

(with  the  Lords  ajjijlance)   rather  to  die  a  thoufand 

deaths,  then  willingly  to  impeach  the  leaft  oi  holy  or 

All  truth,  civil  truths  \   and  therefore  atfirmeth  in  this  cafe,  that 

m^rn" ci'vil'^^  his  pleafure  the  copy  (not  which  he  received  from 

Sic.  pre-     Mafter  Co//o«  for  there   never  palfed  fuch   writings 

aous.         between  them  as  Mafler  Cotton  often  affirmeth,  but) 

which  he  received  from  another,  with  the  correftion 

of  Mafter  Cottons  own  hand  to  it,  (hall  be  ready  for 

himfelf  or  any  to  view. 

Peace.  However,  Mafter  Cotton  maintaining  the 
tearms  oi  unconverted  converts  from  ler.  3.  10.  (ludah 
turned  unto  me,  but  not  with  all  her  heart,  but  tain- 
edly.)  fo  ludas,  Ananias,  and  Sapphira,  Balaam,  the 
Nicolaitans,  lezabel  in  Thyatira,  as  alfo  the  children 


The  bloody  Tenent  yet  more  bloody.  217 

of  believing  parents  born  in  the  Church,  who  though 
holy,  yet  cannot  be  conceived  to  be  truely  holy. 

Truth.   Were  the  quejlion  about  hypocrites,  counter- 
feits and  [117]  trayters  in   the  church  and  kingdome 
of  Chrijl,  thefe  words  might  here  rightly  be  alleadged;  t^nconver- 
but   Mafter  Cottons  words  being  thefe   \unconverted  ^^i^,,^  Jjjf_ 
Chrijlians  in  Crete,  whom  Titus  as  an  Evangeliji  wistiy  a para- 
to  feek.  and  to  convert]  I  conceive  that  Mafter  Cotton 
will  not  affirm  that  the  office  of  an  Evangeliji  was  to 
feek  to  convert  the  church  (though  poffibly  an  hypo- 
crite may  be  turned  from  his  hypocrijie  by  an  Evan- 
geliji or  private  man  in  the  church.) 

2.  He  makes  in  the  very  words  a  diJlinElion  be- 
tween thefe  unconverted  Chrijlians,  and  thofe  lews 
and  Gentiles  in  the  Church,  who  (faith  he)  though 
carnal,  yet  were  not  convinced  of  the  error  of  their 
•way. 

And  to  conclude  this  Chapter,  the  difcuffer  readily 
with  thanks  acknowledgeth  Mafter  Cottons  words, 
that  it  is  not  probable  that  Timothy  was  now  at  Ephe- 
fus,  and  that  the  Jubfcription  added  to  the  fecond 
Epiftle  of  Timothy  in  the  Englijlj  tra?iJlation,  is  juftly 
to  be  fufpedled." 

'Cotton    adduces   the    argument  that  Apoftle  to  be  at  the  fcene  of  his  appoint- 

Timothy  could  not  have   been  at  Ephe-  ed  labors,  and  as  either  aftually  at  Ephe- 

fus  or  St.  Paul  would   not   have  written  fus   or   vifiting   feme   of  the   dependent 

as  he  did,  2  Tim.  4:12,  "And  Tychi-  churches    in     its     immediate    neighbor- 

cus  have  I  fent  to  Ephefus."   Bloudf  TV-  hood."   Pafioral  Epijlles,  119,  Cf.   Cony- 

nent  Vfajhed,  p.  80.      To   this  Williams  beare   and   Hovvfon,    St.    Paul,   ii.   474, 

aflents.     But   this   argument   is   not  de-  no'  .     The  fubfcription  to  this  Epiille 

cifive.     Bifhop  Ellicott  thinks   that   the  in  the  Englifh  verfion  fays  nothing  about 

arguments    on   one   fide    and   the    other  the  direftion   of  the   letter,  and   is  not 

"render  it  ilightlv  more   probable   that  open  to  fufpicion   on   that   or  any  other 

at  the  time  when  the  Second  Epiille  was  account,  though  of  courfe  it  is  no  part  of 

written,  Timothy  was  conceived  by  the  the  original  Epiftle. 
28 


2l8 


T^he  bloody  Tenent  yet  more  bloody. 


Examination  of  CHAP.  XXXIX. 


Many  ex- 
cellent Mug 
ijlrates  of 
the  Pitrlia- 
mentyof  the 
Couneel,  of 
the  Army, 
of  the  City, 
of  the  Coun- 
try, are  al- 
fo  excellent 
prophets  or 
iuterpret- 
ers  of  Scrip 
ture,  y  ye/ 
tnay  not  ufe 
a  civil  but 
a  fpiritual 
fword  in 
fpirituah. 
Magif- 
rates  may 
be  prophets 
in  Chrijls 
Church. 


Peace. 

M After  Cotton  here  argues,  That  it  the  Maglf- 
trate  be  a  Prophet,  and  oppofed  in  his  doBrine, 
he  ought  (from  this  Scripture,  2  Tim.  2.  |  25.  ])  meekly 
to  bear  the  oppojition,  waiting  it"  GWperadventure  will 
give  repentance ;  yet  withal  by  the  way  he  obferveth, 
that  it  the  Magi /I  rate  be  a  prophet,  he  may  do  fome 
things  as  a  Magijirate,  which  he  may  not  do  as  a 
Prophet. 

Truth.  Of  this  no  quejlion  ?  but  what  is  this  to  a 
coercive  Magijlerial power  in  Jpiritual  things,  which 
is  the  quejlion  ? 

2.  Since  that  Mafter  Cotton  acknowledgeth  that 
Magijlrates  may  be  prophets,  and  that  divers  Magif- 
trates  of  New  Etiglijh  churches  have  fpoken  as  prophets 
(eminently  able  in  ihciv  churches)  what  lliould  be  the 
realon  (I  ask  by  the  way)  that  their  Churches  hear 
no  more  ot  fuch  their  propheticall  gifts,  but  that  their 
talent's  wrapt  up.''  zSc' 


■  The  exercife  of  prophefying  as  it  was 
called,  grounded  on  the  praftice  of  the 
primitive  church  as  defcribed  in  i  Cor. 
xii.,  xiv.,  in  which  laymen  taught  and 
exhorted  in  public  worfliip,  was  early 
praftifed  in  Xew  England,  and  feenis  to 
have  been  fuilained  bv  Cotton.  Win- 
throp  ftatcs  that  when  Mr.  Wilfon,  paf- 
tor  of  the  church  in  Bollon  was  about  to 
embark  for  England  in  i6.'!i,  he  met  his 
congregation  and  "  commended  to  them 
the  exercife  of  prophecy  in  his  abfence, 
and  defigned  thofe  whom  he  thought 
moft  fit  for  it,  viz.  the   Governour,   Mr. 


Dudley,  and  Mr.  Nowell  the  elder." 
New  England,  \.  60.  In  Oftober,  1 63 2, 
Gov.  Winthrop  and  Mr.  Will'on  vifitcd 
Plymouth.  "On  the  Lord's  day  there 
was  a  facrament,  which  they  did  partake 
in  ;  and  in  the  afternoon  Mr.  Roger 
Williams  (according  to  their  cullom) 
propounded  a  quellion,  to  which  the 
Pallor,  Mr.  Smith,  I'pake  briefly  ;  then 
Mr.  Williams  prophefied  ;  and  after  the 
governour  of  Plimouth  Ipake  to  the  quel- 
tion ;  after  him  the  elder ;  then  fome 
two  or  three  more  of  the  congregation. 
Then  the  elder  defired  the  governour  of 


The  bloody  Tenent  yet  more  bloody. 


219 


1 1 8]  Peace.  Of  this  let  their  conjciences  give  account 
to  yefus  Chrijl,  whom  they  call  the  Kmg  of  their 
churches,  and  the  fountaine  of  fuch  heavenly  abilities  : 
But  to  proceed,  Mafter  Cotton  grants  that  Magijlrates 
ought  to  bear  in  the  church  oppojitions  againfl:  their 
prophecyings,  but  not  conti7iued  oppolings,  nor  fedu- 
ings  &c. 

Truth.  What  is  then  the  waiting  here  commanded, 
until  God  peradventure  will  give  repentance  ? 

Peace.  It  is  true  (faith  Mafter  Cotton)  it  is  not  in 
the  power  of  man  to  give  repentance,  but  God  alone  : 
Neither  is  it  in  mans  power  (faith  he)  to  give  repent- 
ance X.O  fcandalous  perfons  againft  the  civil Jtate  ;  and 
yet  the  difcuifer  acknowledgeth  that  the  civil  Mag- 
i/Irate ought  to  punifli  thefe. 

Truth.   It  is  not   the  Magijlrates  work  and  office 
in  the  civil Jl ate,  to  convert   the  heart  in  true  repeyit-^'"'^  ""- 
ance  unto  God  and  Chrijl :   The  civil  Jiate  refpefteth-^////^'^!^^' 
conformity  and  obedience  to  civil  laws,  though  indeed '«  the  .wii 
the  works  and  office  of  the  Minijlers  of  Chrijl  JeJusJ'^Z^f  i/u" 
are  commonly  laid   upon   the  Magijlrates  (boulders, /W. 
and    they    pretending    themfelves    the    Minijlers   of 


Maflachufetts  and  Mr.  Wilfon  to  fpeak  to 
it,  which  they  did."  Winthrop,  i.  109. 
Gov.  Bradford  in  his  Brief  Dialogue, 
defends  it  as  an  ancient  praftice,  and 
adds  :  "  The  chief  of  our  minifters  in 
New  England  agree  therein.  See  Mr. 
Cotton's  Anfwer  to  Baylie,  page  the 
27th,  2d  part.  "Though  neither  all  " 
faith  he  "nor  moft  of  the  brethren  of  a 
church  have  ordinarily  received  a  gift  of 
public  prophefying,  or  preaching,  yet  in 
defeft  of  public  miniilry,  it  is  not  an 
unheard  of  novelty  that   God  fhould  en- 


large private  men  with  public  gifts  and 
[that  they  who  have  received  fuch  gifts, 
fhould  take  liberty]  to  difpenfe  them  to 
edification." "  Young,  Chron.  of  Pil- 
grim!, 421  ;  Cotton,  Way  of  Churches 
cleared,  27. 

Lechford,  however,  writing  in  1641, 
fays:  "It  is  generally  held  in  the  Ba-^ 
by  lome  of  the  moft  grave  and  learned 
men  amongft  them,  that  none  fhould 
undertake  to  prophelie  in  publique,  un- 
lefle  he  intend  the  worke  of  the  Min- 
iftery,  &c."   Plain  Dealing,  16. 


2  20  The  bloody  Tenent  yet  more  bloody. 

Chrijl  'J ejus,  armed  with  the  two-edged  fword  of 
the  Spirit  of  God  (the  Word  of  God)  do  commonly 
flye  unto  and  put  more  confidence  in  the  Jhvord  of 
Jteel  in  the  hand  of  their  civil  Minijlers,  the  MagiJ- 
trates. 

Peace.  The  fword  of  fteel   hath   done   wonderful 

things  throughout   the   whole   world  in   matters  of 

^"^'^    .    Religion,  and  wof'ul  and  wonderful  (as  was  formerly 

'^Rellhn"  "bferved)   hath    Religious   changes   been   the   Englijh 

excufiJ  by  nation,  and   that  by   the   power  of  the   civil  fword, 

't-^'j  "f ,    backward  and  forward,  and  that   in   the  fpace  of  a 

notjuftly.  tew  yeers,  in  the  reigiie  or  tour  or  rive  Princes:   But 

this  (faith  Marter  Cotton)  is  no   more  then  befell  the 

church  of  ludah   in   the   dayes  of  Ahaz,    Hezekiah, 

Manajfeh,  and  lojiah. 

Truth  Englands  changes  will  be  found  upon  ex- 
amination incomparably  ^nv7/6'r,  and  wrought  in  the 
eighth  part  of  the  time  that  the  changes  of  the  church 
of  ludah  were.  And  yet  this  injiance  will  not  in- 
fringe that  the  civil  fword  oi  the  Magijlrate,  in  a 
national  way,  is  ordinarily  able  to  turn  about  a  Nation 
to  and  againe,  to  and  from  ^  truth  of  God,  iri  national 
hypocrijie,  and  [119]  therefore  mofl:  wifely  hath  the 
mofl:  holy  and  only  wife,  by  the  moft  golrious  bright- 
nefs  of  his  perjon  and  wijdoin  ot  the  Father  {Chrijl 
Jefus)  abolirtied  his  own  national  and  ^zic- church, 
whether  explicit  or  implicit,  that  the  two-edged  fword 
of  the  word  oi  the  Lord  in  the  mouths  of  his  true 
tnejfengers,  might  alone  be  brandifhed  and  magnified. 
Peace.  Mafler  Cotton  concludeth  this  Chapter  with 
the  obfervation,  that  the  revolt  of  England  againe  to 
Vopery  wanteth  Scripture-\\g\\i. 


The  bloody  Tenent  yet  7nore  bloody.  221 

Truth.   He  that  loves  Chrijl  lefiis  in  fmcerity,  can-  f^'hether 
not  but  long,   that   Chrijl   lefus  would  fpeedily  be^^'^^^, 
pleafed  with  the  breath  of  his  mouth  to  conlume  that  receive  the 
man    of  fin;    But  vet  that  worthy  fervant   of  God^^f^. 
(according  to  his  confcience)  Mafter  Archer,  doth  not 
barely  propofe   his   opinion,   but   alfo   his   Scripture- 
grounds,  which  I  believe,  compared  with  all  former 
experiences,  will  feem   to   be  of  great   and  weighty 
conjideration,  and  call  all  that  wait  for  Chrijl  lefus  to 
beg  his  Spirit  deeply  to  weigh  and  ponder  them.' 


Examination  of  CHAP.  XL. 

Peace. 

TO  the  feveral  allegations  concerning  the  woful 
Jlavery  of  all  oppoftes  of  Chrijl  lefus,  and  the 
mighty  power  ol  free  grace,  only  able  to  releafe  them; 
Mafter  Cotton  replies.  So  is  it  W\\\i.  Jcandalous  offend- 
ers againft  the  Civil  Jlate,  and  yet  this  doth  not 
reftraine  Magijlrates  from  executing  juft  judgemetits 
upon  them  &c.  And  he  adds,  that  better  a  dead  foul 
in  a  dead  body,  and  that  feducers  die  without  faith, 
then  murther  ^ndfeduce  m2Lr\y  precious  fouls  from  the 
faith. 

'  Henry  Archer  was  a  non-conformift  together  with  his  Saints,  fhall  vifibly 
preacher  in  London,  who  fled  to  Hoi-  poflefs  a  Monarchical!  State  and  King- 
land  and  became  paftor  of  the  Englifh  dom  in  the  World.  1642."  Brook,  Lives 
Church  in  Arnheim.  He  was  a  Mille-  of  the  Puritans,  ii.  455.  Williams  ex- 
narian,  and  wrote  a  work  entitled,  "The  prefles  the  fame  apprehenfions  in  regard 
Perfonal  Reign  of  Chriil  upon  Earth,  to  the  Pope's  recovering  his  power  in 
In  a  Treatife  wherein  is  fully  and  large-  The  Bloudy  Tenent,  64.  185.  Pub.  Narr. 
ly  laid  open  and  proved,  that  JefusChrift,  Clui,  iii.  137,  326. 


22  2  The  bloody  Tenent  yet  more  bloody. 

Truth.  The  Lord  lej'us  commanding  to  give  God 

the  things  that  be  Gods,  and  to  CaJ'ar  the  things  that 

Things  of  be  Ceejars,  gives  all  his  followers  a  clear  and  glorious 

Ca-fj"      torch  of  light  to  diftinguilh  between  ij^tWtvj- again (t 

God  in  2ijpiritual  way,  and  offenders  againfl  Ccejar, 

his  Lawes,jlate  and  government  in  a  civil  way. 

Tis  true,  Jlatterers  and  time-Jervers  ufe  to  make 
Religions  Religion  and  [  i  20]  ju/lice,  the  two  pillars  of  a  State, 
of  the  world  .^^^  lb  indeed  do  all  iiich  /Az/'t'j-  in  the  world  as  main- 

politick  in-       .  ,,  n    ;•    •  •  i  i  •         •         i     • 

mentions  to  tainc  a  Jtatc- Keltgton,  mvented  and  mamtained  in 
maintaine  civil  poUcy  to  maintaine  a  civil  Jl ate.  But  all  men 
V  that  have  tafted  of  hijiory  or  travel,  are  witnelfes  fuf- 

licient  ot  thefe  two  particulars. 
The  abfo-  Fifft  concerning  jujlice,  that  if  thtfword  and  ^<z/- 
lute necefi- ajices  oi jiijUce  (in  a  fort  or  meafure)  be  not  drawn 
orderlT  "^^^  held  forth,  againfl:  fcandalous  offenders  againfl: 
govern-  civH  Jlate,  that  civil  Jlate  mull  dilfolve  by  little  and 
ment  all    jj^j-jg  from  civiHtv  to  barburifme,  which  is  a  wilder- 

t be  world  ,        ,  ,.  ,  -^  ■J 

over.         fit^Js  of  ///t'  and  manners. 

Peace.  Yea  the  very  barbarians  and  P^^j^^wj  of  the 
world  themfelves  are  forced  for  their  holding  and 
hanging  together  in  barbarous  compaines,  to  ufe  the 
ties  and  knots,  and  bands  of  a  kind  of  aW/  jujlice 
againfl  fcandalous  offenders  againll  their  Common- 
weale  and  profit. 

Truth.  But  too  many  thoufands  of  Cities  and  Jlates 
in  the  world  have  and  do  flourifh  for  many  genera- 
tions and  ages  of  men,  wherein  (whatever  C(^/^r  gets) 
God  cannot  get  one  penny  of  his  due  in  any  bare  per- 
mijjion  or  toleration  of  his  religion  and  worlhip. 

Peace.  Dear  Truth,  thefe  two  points  being  fo  con- 
llantly  proved,  I  can  but  wonder  that   Mailer  Cotton 


The  bloody  Tenent  yet  tnore  bloody.  223 

or  any  fervant  of  Chrijl  lefus,  fliould  cry  out  to  the 
Ceefars  of  this  world  to  help  the  eternal  God  to  get 
his  due,  becaufe  Chrijl  lefus  grants  them  a  civil  fword 
in  civil  cafes,  to  preferve  their  civil  fates  from  bar- 
barifme  and  confufon. 

Truth.  That  worthy  Emperor,  Antoninus  Pius,  in 
his  letters  for  the  Chrifians,  plainly  tels  the  govern- 
ors of  his  provinces,  that  the  gods  were  able  to  punifh  Antoninus 
thofe  that  tinned  againrt  their  worjhip ;  evidently  ^^-J^^^y^^^ 
declaring,  by  that  light  ot  confcience  and  hioivledge 
which  God  had  lighted  up  in  his  foul,  the  vafi:  differ- 
ence between  offenders  in  the  civil  fate,  and  offendors 
againft  the  true  and  only  religion  and  worfhip,  about 
which  the  whole  world  difagreeth,  and  is  hifl:  to- 
gether (by  this  bloody  tenentj  I  fay  hift  together  by 
the  ears  and  throat,  in  blood  and  fre,  as  the  tide  of 
times,  major  vote,  armies  and  armes  of  flejl:>  prevaile. 

Peace.  Ah  (Dear  truth)  is  there  is  no  Balme  in 
Gilead,  no  balances,  no  fword  oi fpiritual  jufice  in  the 
City,  and  kingdome  of  Chrijl  Jejus,  but  that  the  ojji-  The  Jegen- 

\x,  en.  .      U  r  ^    r-     r        5     a       eracy  of 

cers  thereof  mult  run  to  borrow  [121 J  Lcejarsx  Are  ci,^/?/,?;?/- 
the  Armories  of  the  true  king  Solomon  Chrif  y efus  ty  now  pro- 
dii'armed  ?   Kre  there  no  fpiritual  fwords  girt   upon-'^ 
the  thighs  of  thofe  valiant  ones,   that   fliould  guard 
his  heavenly  bed,  except  the  fword  oifeel  be  run  for 
from  the  cutlers  fhop  ?   Is  the  Religion  of  Chrif  fefus 
fo  poor  and  fo  weak  and  feeble  grown,  fo  cowardly 
/      and  bafe  (iince  Paul  fpake  fo  glorioufly  of  it,  and  the 
weapons  of  it  (2  Cor.  io.[4.])  that  neither  the  yiwAZ/Vrj 
nor  Comtnanders  in  Chrif  s  Army  have  any  courage  or 
skill  to   withftand  liafficiently  in   all   points   a   falfe 
teacher,  a  falfe  prophet,  2.fpiritual  cheater  or  deceiver} 


224  '^'^^  bloody  Tenent  yet  more  bloody. 

Truth.  This  muft  all  that  follow  "Jefus  bitterly 
lament,  that  not  a  Ipiritual  /word  or  Jpear  is  to  be 
found  in  the  fpiritual  IJ'rael  of  God,  but  that  his  poor 
IJraelites  are  forced  down  to  the  ^hilijlins  of  this 
worlds  Smiths,  Sec.  And  that  the  princes  of  Zion 
are  become  feeble  like  harts  without  pafture,  as 
yerewy  complaineth  in  his  Lamentations.  |  i  :  6.] 

Peace.  Now  whereas  it  was  added,  that  a  civil 
Jword  hardens  the  followers  ot  falfe  teachers  in  the 
fuffering  of  their  leaders,  and  begets  an  impreflion  of 
the  faljhood  oi  that  religion,  which  cannot  uphold  it 
ie\i  2A\  the.  world  over,  but  with  fuch  injlrutnents  oi 
violetice,  &c.  Mafter  Cotton  replies,  that  the  Magijlrate 
ought  not  to  draw  out  his  /word  againfl:  Jeducers, 
untill  he  hath  ufed  all  good  means  for  convihion,  &c. 
and  then  (faith  he)  he  (hould  be  cruel  to  Chrijls 
Lambs  in  fparing  the  Foxes,  &c. 

Truth.  Who  knows  not  this  to  be  the  plea  and 
pradtii'e  of  all  Popijh  perj'ecutors  in  all  ages,  to  com- 
The  loath-  p^fg  j];^  and  land  to  reduce  the  heretick  to  the  union 
'rfft/ofZ'r-  ^^^   bofome  of  the  church,   not   only  with  promifes, 
fecutors.     threatnings,  &c.  but  ottimes  with  folemn  difputations, 
and   fometimes   writings   and   waitings,  before  they 
come  to  the  definitive  fentence,  and  deliver  him   to 
the  fecular  power,  and  fo  to  the  ufe  of  thofe  defper- 
ate  remedies  of  hangitig,  burning,  &c.      How  do   the 
bloody  Popes  and  the  bloody  Banners  in  their  hypo- 
critical letters  and  bloody Jentences,  profefs  their  lament- 
able grief  at  errors  and  herejies ;   their  clemency  and 
mercy,  and  great  pains  taken   to  reduce  that  wand- 
ring,  to   return   the  lofl  childe,  to  heal   the  fcabbed 
jheep  ?  yea   and  when   they  are  forced  (as  they  fay) 


T^he  bloody  Tenent  yet  more  bloody.  225 

for  the  faving  of  the  flock  from  infeSlion  to  deliver 
(\ich.Jheep  to  ih.t  fecular  power,  as  their  butchers  and 
executioners  ;  yet  befeech  they  [122]  that  power,  and  ^"  ''^''"' 
that    (moll:    hypocritically    without    (liame)    in    '^^  tenJ  and 
bowels  of  Chrijl  Jefus,  to  Miniiler  jujlice  with  inch proceed- 
tnoderation,  that  it  it  be  pollible  the  hereticks  foul  mav"!'?^  ""' 
he  faved,  but  however  thejlock  may  be  preferved  ivonvcuted. 
fuch  damnable  DoBrine. 

Peace.  Mafter  Cotton  will  here  blame  the  alleadg- 
ing  of  this  :  for  the  Popijh  Religion  is  falfe,  but  theirs 
true,  &c. 

Truth.  Tis  true,  the  Papi/is  Religion  is  falfe,  yet 
Mafter  Cotton  cannot  pafs  without  fufpition  to  be  too 
neer  of  kin  to  the  bloody  Papiji,  to  whom  they  are 
fo  neer  in  practice  :  The  Lord  "Jefus  gave  an  everlaft- 
ing  rule  to  his  poor  fervants,  to  difcern  all  i^iKt prophets 
by,  to  wit,  theiryrz//Vj-  and  bloody  praBices.    But, 

Secondly,  The  holy  Spirit  of  God  in  this  2  to  Tim. 
now  inlifted  on,  not  only  commands  Titnothy  to  ex- 
hort the  oppoftte,  but  patiently  to  wait  and  attend 
Gods  will,  if  peradventure  God  will  give  repentance, 
and  that  they  may  recover  theml'elves  &c. 

Peace.  Mafter  Cotton  will  not  deny,  together  with 
meek  exhortation,  patient  waiting,  &c. 

Truth.  Why  then  doth  he  limit  the  holy  one  of 
Ifrael  to  dayes  or  moneths  ?  Three  months  was  by  the 
law  (in  Majfachufets  in  New  England)  the  time  of 
patience  to  the  excommunicate,  before  the  fecular  power 
was  to  deal  with  him  :'   But  we  finde  no  time  limi- 

■  "  It  is  therefore  ordered,  that  who-  fuch   perfon   fliall    be   prefented   to   the 

ever  fhall  ftand  excominunicate   for  the  Court  of  Ailillants,  and  then  proceeded 

fpace   of  6   months,   without   labouring  with  by  iine,  imprifonment,  or  further, 

what  in  him  or  her  lyeth  to  bee  reftored,  &c."    Mafs.    Cot.   Records,  i.  242,  Sept. 

29 


2  26  The  bloody  Tenent  yet  more  bloody. 

Too  port  a  [Qi^^  nor  no  dire£iion  given  to  Timothy  or  \\\'i  J'ucceJ- 
repWtana  J°^^  to  profecute  the  oppojite  before  Cajarshzx,  in  cafe 
in  New  God  vouchfafcd  not  repentance  upon  their  means  and 
England,    waiting. 

3.   Chriji  Jefus  hath  not  been   without  bowels  of 

compajjion  in   all  his  gracious  care  and  provijion  he 

hath  made  for  his  Jheep  and  lambs,  againft  the  fpirit- 

ual  IVolves  and  Foxes ;  although  we  read  not  a  word 

of  the  arwe  of  Jlejb  and  Jivord  oi  Jleel  appointed   by 

himfelf  for  their  defence  in  his  mod  blelfed  laft  Will 

and  Tertament. 

J'olfe  4.   Lailly,   to   that   inilance  of  the  DoTiatijls  and 

'commonl     P^P^^^^  fupprelfed  by  the  civil fivord,  no  queiHon  but 

hardned hy{^%  bcfofe)  a  ctvH  fword  is  able,  among  civil  people, 

per/ecu-      jq  make  a  whole  nation,   or  ivorld  of  hypocrites  :   and 

yet  experience  alfo  teltifies  (however  Mailer  Cotton 

makes  it  but  accidental )  that  it  is  the  common  and 

ordinary  e^'e^  of  the  civil  /word  drawn  forth  (as  they 

fpeak)  [123]  again  ft  hereticks,feducers  Sec.  to  harden 

the  feducers  and  /educed,  by  their  Jujferings,  and   to 

beget  no  other  opinion  in  their  hearts,   then  of  the 

cruelty  and  weaknefs  of  the  heart  and  cauje  of  their 

perjecutors. 

Peace.  There  hath  been  no  fmall  noife  of  Mafter 

The  great  Gortons  and  his  friends  being  difcip lined  {ox  as  the 

M"^'"S'   Papijls  call  it,  difcipled  in   the  Schoole  of  the  New 

''Gorton  and  ^^^S^^fi  chwches  :   It  is  worth  the  inquiry  to  ask  what 

his  friends  co7iviBion  and  converjion  hath  all  their  hojlilities,  cap- 

6,  1638.     In    The  Bloudy    Tenent,    222,  fay.     It  continued  in  force  but  one  year, 

Puh.    Narr.    Club,     iii.    386,     Williams  having    been    repealed    Sept.    9,    1639, 

refers  to  this  law,  and  with  the  fame  un-  fometime  before   the   prefent   work   was 

important  error  as  to  the   time,  intima-  written.     Majfachufetts  Colonial  Records 

ting  that  he  only  knew  the  law  by  hear-  i.  271. 


The  bloody  Tenent  yet  more  bloody. 


227 


tivatings,  courtings,  imprifonings,  chainings,  banijhings, '"  ^^^ 
&c.  wrought  upon  them?'  "^ ""  ' 


■  Samuel  Gorton  and  his  aflbciates  had 
been  taken  at  Warwick  and  brought  to 
Bofton,  where  they  were  placed  on  trial, 
and  received  fentence  Nov.  3,  1643. 
"  They  were  charged  to  he  blafphemous 
enemies  of  the  true  religion  of  our  Lord 
jefus  Chrift,  and  of  all  his  holy  ordi- 
nances, and  likewife  of  all  civil  govern- 
ment among  his  people,  and  particularly 
in  this  jurildiftion."  Winthrop,  New 
England,  ii.  176;  Mafs.  Col.  Rec,  ii. 
51.  Gorton  himfelf  ftates  that  "they 
rehearfed  in  the  ears  of  the  people,  di- 
vers grofs  opinions,  which  they  had  com- 
piled together  out  of  our  writing,  which 
we  abhorred  :  that  we  denied  all  the 
Churches  of  Jefus  Chrift,  becaufe  we 
could  not  join  with  them  in  that  way  of 
Church  order  which  they  had  eftablilhed 
among  them  :  again,  that  we  denied  all 
the  holy  ordinances  of  Chrift,  becaufe 
we  could  not  join  with  them  in  their 
way  of  adminiftration  ;  as  alio  that  we 
denied  all  civil  Magiftracy,  becaufe  we 
could  not  yield  to  their  authority,  to  be 
exercifed  in  thofe  parts  where  we  lived, 
(that  place  being  above  four  and  twenty 
miles  out  of  their  bound)  which  we 
would  not  once  have  queftioned,  if  we 
had  been  within  the  compafs  of  their 
jurifdiftion."  Simpiicitie's  Defence,  R.  I. 
Hijl.  Coll.,  ii.  I  20. 

The  attempt  on  the  part  of  Maffachu- 
fetts  to  exercife  territorial  jurifdiftion 
over  Shawomet,  which  Gorton  and  his 
company  had  purchaled  of  Miantinomi 
on  purpofe  to  efcape  from  it,  was  mixed 
with  the  hatred  for  his  opinions.  But 
herefv  and  blafphemy  were  the  charges 
which  occupied  the  chief  attention 
of   the   Court.      After    a    long    procefs. 


conviftion  came,  and  "  the  Court  pro- 
ceeded to  confider  of  their  fentence, 
in  which  the  Court  was  much  divided. 
All  the  Magiftrates,  fave  three,  were  of 
opinion  that  Gorton  ought  to  die,  but 
the  greateft  number  of  the  deputies  dif- 
fenting,  that  vote  did  not  pafs."  Win- 
throp, New  England,  ii.  1 77.  Gorton  was 
fentenced  "  to  be  confined  to  Charles- 
town,  there  to  be  fet  on  work,  and  to 
wear  fuch  bolts  or  irons  as  may  hinder 
his  efcape,"  and  "if  he  fhall  break  his 
faid  confinement,  or  publilh,  declare,  or 
maintain  any  of  the  blafphemous  or 
abominable  herefies  wherewith  he  hath 
been  charged,"  "upon  conviftion  there- 
of ftiall  be  condemned  to  death  and  exe- 
cuted." Mafs.  Col.  Rec.  ii.  52.  Simpiic- 
itie's Defence,  I  34. 

Cotton  had  taken  his  ihare  in  thefe 
atrocious  proceedings.  While  the  Court 
was  deliberating  upon  the  fentence,  "the 
judgment  of  the  elders  alfo  had  been 
demanded  about  their  blafphemous 
fpeeches  and  opinions,  what  punifhment 
was  due  by  the  Word  of  God.  Their 
anfwer  was  their  offence  deferved  death 
by  the  law  of  God."  Winthrop,  New 
England,  ii.  176.  On  the  forenoon  ot 
the  day  in  which  fentence  was  palfed 
upon  them  Cotton  preached.  Gorton 
fays  that  he  urged  that  if  they  had  dif- 
fented  not  out  of  ignorance,  but  "out  ot 
tendernefs  of  confcience,  and  able  to 
render  reafon  for  what  we  did  (and 
other  things  of  like  nature")  then  were 
we  ripened  for  death."  Simpiicitie's  De- 
fence, 133.  Gorton  alfo  accufes  Cotton 
of  having  advifed  in  a  fermon  on  Zeph- 
aniah,  ii.  10,  11,  that  all  neceflaries 
be  witheld   from    him   and    that   he    be 


228 


The  bloody  Tenent  yet  more  bloody. 


Antoninia 

Pius  his 

Edia 

againji 

perfecu- 

tion. 


Truth.  Shall  I  Ipeak  my  thoughts  without  par- 
tiality ?  I  am  no  more  of  Maimer  Gortons  Religion 
then  of  Mafter  Cottons:  and  yet  if  Mafter  Cotton 
complaine  of  their  objlinacy  in  their  way,  I  cannot 
but  impute  it  to  this  bloody  tenent  and  prailice,  which 
ordinarily  doth  give  ftrength  and  vigour,  fpirit  and 
refolution  to  the  moft  erroneous,  when  fuch  unright- 
eous and  moft  unchrijlian  proceedings  are  exercifed 
againft  them. 

Peace.  Touching  the  EdiB  of  Antoninus  Pius  con- 
cerning perfeciition  of  Chrijiians,  and  the  opinion  it 
begat  in  their  hearts  of  the  cruelty  of  their  perjecu- 
tors,  Mafter  Cotton  anfwers,  firft,  the  Pagan  Religion 
is  not  of  God  but  the  Religion  ot  Chrtjlians  came 
down  from  Heaven  in  the  Gofpel-truth. 

Truth.  This  is  moft  true,  to  him  that  believeth 
that  there  is  but  one  God,  one  Lord,  one  Spirit,  one 
baptijm,  one  body  &;c.  according  to  Chrijl  "Jejus  his 
injiitution;  and  that  from  that  bleft'ed  ejlate  the 
Apojiacy  hath  been  made ;  and  that  all  other  Gods, 


ftarved  to    death.     Simplicitie's   Defence, 

That  Williams  was  not  only  not  "  ot 
Mailer  Gorton's  religion,"  but  even  held 
him  in  confiderable  diflike  at  an  earlier 
period,  is  feen  in  a  letter  to  Winthrop, 
publifhed  in  Window's  Hfpocrific  Un- 
majked,  55,  56.  "Providence,  8th  ill, 
1640.  Mafter  Gorton  having  abuled 
high  and  low  at  Aquidnick,  is  now  be- 
witching and  bemadding  poor  Provi- 
dence, both  with  his  uncleane  and  foul 
cenfures  of  all  the  minillers  of  this  coun- 
try (for  which  myfelf  have  in  Chrift's 
name  withftood  him^,  and  alfo  denying 
all    vifible    and   external!   ordinances  in 


depth  of  Familiime,  againft  which  I 
have  a  little  difputed  and  written,  and 
ftiall  I  the  moft  High  aflbnting  ;  to  death. 
As  Paul  laid  of  Afia,  I  ot  Providence 
(almoft)  all  fuck  in  his  povfon,  as  at  tiril 
thev  did  at  Aquidnick.  Some  few  and 
myielf  withftood  his  inhabitation,  and 
town  privileges,  without  confeftion  to 
retbrmation  of  his  uncivil  and  inhuman 
prattifes  at  Portfmouth :  Vet  the  tide  is 
too  ftrong  againft  us,  and  I  feare  (if  the 
framer  of  hearts  helpe  not)  it  will  force 
me  to  little  Patience,  a  little  ifle  next  to 
your  Prudence."  Arnold,  Hiji.  R.  /., 
i.  172. 


The  bloody  Tenent  yet  more  bloody.  229 

Lords,  Spirits,  Faiths,  Baptifms  or  churches,  are  falfe : 
But  what  is  this  to  many  millions  of  men  and  women, 
in  fo  many  kingdomes  and  nations.  Cities  and  parts  of 
the  world,  who  believe  as  confidently  their  lies  of 
many  Gods  and  Chrijls,  all  which  they  believe  (as 
the  Ephejians  of  their  Diana,  and  ot  the  image  of 
'Jupiter,  and  (as  Mafter  Cotton  of  the  way  of  his 
Religion)  that  they  come  down  from  heaveti? 

Peace.  Doubtlefs,  according  to  their  belief,  all  the 
peoples  of  thofe  nations,  kingdoms  and  coutitries,  wherein 
the  name  of  Chriji  is  founded,  whether  of  the  greek 
church  or  the  latine,  whether  of  Popijh  or  Protejiant 
pror'effion  will  fay  as  Malter  Cotton,  my  religion  came 
down  from  heaven  in  the  Gofpel  of  Truth,  6cc. 
I  24J  Truth.  Now  then  either  the  /word  oi  Jieel  muft 
decide  this  controverfie  (according  to  the  bloody  tenent 
of  perfecution)  in  the  fuppreffing  ot  hereticks,  blaj- 
phemers,  idolaters  -aLndiJeducers,  by  the  ftrength  of  an 
arme  oijlejh  :  or  elfe  the  two-edged  fword  ot  the 
Spirit  of  God,  the  word  of  God  coming  out  of  the 
mouth  of  Chriji  Jefus  in  the  fnouths  ot  his  Jervants, 
which  will  either  humble  and  fubdue  the  Rebels,  or 
cut  moft  deep,  and  kill  with  an  eternal  vengeance. 

Peace.   But  (faith  Mafter  Cotton)  it  will  beget  an 
opinion  of  cruelty  to  murther  innocents,  but  not  to  put  '^^^  '^'f- 

I        J  I  r    r     I  ference  be- 

to  death  murtberers  01  Jouls.  tween  fpir- 

Truth.  I  anfwer,  befide  that  great  and  covsvcdox^ituai  and 
difference  of  civil  murther,  and  Jpiritual,  there  is  a^^^"^^^ 
fecond,  to  wit,  that  in  the  murther  of  an  innocent,  the 
confcience  of  a  tnurtherer  is  opened,  and  commonly 
the  mouth  confefi*eth  I  am  a  tnurtherer,  I  have  killed 
an  innocent :  but  run  through  all  the  coajls  and  quar- 


230  The  bloody  Tenent  yet  more  bloody. 

ters  of  the  whole  "world,  and  the  very  confciences  of 
fo  many  thoufands  ot  (o\i\-»mrtherers  are  rootedly 
fatisried  and  perfwaded,  that  they  are  fo  far  from 
being  ttiurtherers  as  that  they  are  fo  mzny  faviours  of 
the  fouls  of  luen,  and  Priejls  and  Minijlcrs  of  the  mod: 
high  God  or  Qiods,  &c. 

Peace.  Vox  inftance,  if  a  man  fay  Mafter  Cotton  is 
a  fubjeSl  of  the  ftate  of  England,  and  a  Minijler  of 
that  ii'orfl?ip,  which  he  believeth  to  he  true,  con- 
firmed by  argument  and  light  lufficient  to  his  under- 
Jianding  foul  and  confcience  :  How  many  thoufand 
are  there  i'eWow-J'ubje^s  with  Mafter  Cotton  to  the 
Englijh  Jlatf,  yet  of  a  contrary  mind  to  Mafter  Cot- 
ton in  matter  of  Gods  worjhip  ?  yea  how  many  are 
there  (it  may  be  thoufands)  profeftlng  a  Minijlery 
contrary  to  Mafter  Co//5«j' ?  and  the  like  may  be 
found  in  other  nations  and  parts  of  the  ivorld. 

Truth.  What  true  reafon  ot  jujl ice,  peace,  or  com- 
Cwtljuf-  ffjQ„  fafety  ot  the  whole,  can  be  rendred  to  the  ivorld 
implrtially'^^y  Mafter  Cottons  confcience  and  Minijiry  muft  be 
to  permit    maintained  by  the  fivord,   more   then  the  confciences 
one  con.     ^^j  Minijleries  of  his   other   fellow-fubjedts  ?    Why 
well  as      fliould  he  be  accounted  (I  mean   at   the  bar  of  civil 
another.    jujUce)  I  fay  accountcd  a  foul  Saviour,  and  all   other 
Minifters   of  other    Religions    and    confciences,  foul- 
murtherers,  and  fo  be  executed  as  murtherers,  or  forced 
to  temporize  or  turn  from  their  Religion,  [  i  25J  which 
is  but  hypocri/ie  in   Religion  againft   their  confcience, 
which  is  ten  thoufand  times  worfe,  and  renders  men, 
when  they  lin  againft  their  confcience,  not  only  hypo- 
crites, but  Atheifts,  and  fo  fit  for  the  pracftife  of  any 
evil  murthers,  adulteries,  treafons,  &c  ? 


The  bloody  Tenent  yet  more  bloody.  231 

Veace.   Mafter  Cottons  fecond  Anfwer  is,  that  \h&'^''' '^'ff^r- 
perfecuting  Emperors  znA governors  of  Provinces  under ^^^^^^^y^^ 
them,  attended  not  to   the  convidlion  of  chriftians,of  the  Ro- 
nor  did  they  endeavour  to   make  it  appear  that  the^'"''^''' 
Chrijiians  linned  againft  the  Hght  of  their  confciences,the  Roman 
and  therefore  no  marvel  if  it  bred   in   the  people  a-^"/"- 
juft  opinion  of  the  cruelty  of  perjecutors,  and  of  the 
innocency  of  chriftians. 

Truth.  Let  it  be  granted  that  the  Roman  Rmperors 
did  not  attend  to,  nor  endeavour  this,  yet  the  Roman 
Popes,  and  all  the  Ajitichrijt  governors  of  their  myfti- 
cal  Provinces,  Bijliops  and  Priejls,  have  profeffedly 
compaifed  Sea  and  Land  to  make  a  ProJ'elyte. 

Peace.  Tis  true,  the  hijlory  of  the  death  of  the 
Saints,  llaughtered  by  fuch  perfecutors  abundantly 
teftifie  this,  and  yet  their  perfecution  will  be  found 
no  other  then  cruelty  and  murther,  and  the  opinion 
of  it  will  never  be  razed  out  of  the  heart  of  Gods 
people,  whatever  the  whole  world  (which  wonders 
after  and  worfliips  the  bea/i)  think  to  the  contrary. 

Truth.  And  I  add,  that  herein  Mafter  Cottons 
former  pofition,  to  wit  [that  hereticks  muft  be  pun- 
ifhed  by  the  civil f word,  for  finning  againft  the  light 
of  their  own  conJcience\  accords  fully  with  the  Popifti 
clamors,  [the  hereticks  mouths  are  ftopped,  they  are 
convinced,  they  have  not  a  word  to  fay,  and  yet  they 
are  objlinate ;  away  with  them,  hang  them,  burn 
them.] 

Peace.  Mafter  Cotton  faith.  It  is  an  untrue  intima- 
tion of  the  difcujfer,  that  Antoninus  forbod  the  per- 
fecuting  oi  chriftians  upon  any  fuch  ground. 

Truth.  That  it  may  not  reft  upon   the  difcuflers 


232 


The  bloody  Tenent  yet  tiiore  bloody. 


Antoninus 
Pius  his 
famous 
Edia  for 
liherty  to 
the  Chrif- 
tians  rela- 
ted by  that 
priiife-war 
thy  Majier 
John 
Speede 
out  of 
Eufetitis. 


credit  or  difcredit,  I  think  it  not  unfeafonable  if  I 
prefent  to  Efiglijh  eyes  the  Eng/ijb  teftimony  ot'  the 
diligent  and  prail'e  worthy-Chronicler  Jo/m  Speede, 
who  alfo  ingageth  Rufcbius  his  credit,  and  thus 
relateth  the  eftedl  ot  A7it07i'mus  his  mind  in  thel'e 
words.' 

The    Emperor   C^Jar,    Marcus,    Aurelius,    Antonius,    &c. 
Unto  the  Commons  of  Afta, 

Sendeth  Greeting. 

IBoutit  not,  tut  tijc  Gods  tijcmfrlbcs  i)alir  a  rare 
il)at  U)irUclJ  prrfons  f1)all  tr  l)roug1)t  to  ligtit;  for 
it  tioil)  murl)  move  appritainc  to  tljcm,  tijrn  it  Tioti)  to 
nou,  to  punifi)  furl)  asi  rrfufc  to  yrcll)  tijrm  worfhip : 
tut  tljis  rourfc  iutid)  ijou  take,  lioti)  rontirmr  ttrm 
iUi)om  gou  prrfrrutc  in  tijis  ttrir  opinion  of  pou,  iHtat 
jjou  arc  impious  tncn,  antJ  mcrr  Atheifts;  luljcrrtij  it 
fommeti)  to  pafs,t1)at  tl)ri}  ticfirr  in  ti)c  quarrel  of  ttrir 
GOD,  rattrr  to  loic  tijru  to  srrliJ  to  tijr  toil!  of  furt 
as  you  arc,  anlj  ta  rmtvarr  j)our  form  of  Religion : 
iLet'it  iiot  frcm  unfraJonatlc  to  rail  to  Pour  rrmcin= 
branrr  tte  Earthquakes  tuttfi)  latfhj  1)abr  1)appsnrti, 
anlJ  ttiijiri)  are  ijet,  to  your  great  terrour  anli  grief; 
teeaufc  ^  untierftaui),  t'tat  in  furt  like  Accidents,  you 
raft  t!)e  Envy  of  furt  rommon  miffortune,  upon  tteir 
Shouiilers;  uitriclii,)  ttcir  eontit-enrr,  ant  truft  in  tteir 
GOD  is  murlj  tlje  move  inrreafrti:  JiMijereas,  you 
tcing  ignorant  of  tte  true  raufrs  of  furt  tijing.Q,  tio 


■  The  Hiftorie  of  Great  Britaine  under 
the  Conquefts  of  the  Romans,  Saxons,  Danes 
and  Normans,  iffc,  bv  John  Speed.  Lond. 
1632.  p.  100.  John  Speed  (1552-1629) 
was  a  tailor  by  trade,  but  Sir  Fulk  Gre- 
ville  difcovcring  his  love  tor  the  antiqui- 
ties of  Great  Britain,  gave  him  an  allow- 
ance   to    enable    him    to    profecute    his 


lluJics.  The  book  named  above,  from 
which  Williams  quotes  the  trandation  of 
the  refcript,  is  his  great  work,  on  which 
he  fpent  fourteen  years  labor,  and  ap- 
peared in  1614.  It  is  confidered  fupe- 
rior  to  any  of  the  preceding  chronicles, 
and  entitles  him  to  the  praife  bellowed 
in   the  text.     Rofe,  Biog.  Dia.,  xii.  84. 


The  bloody  Tenent  yet  more  bloody. 


233 


botti  nrglrct  tt)C  worfhip  of  tije  otijrr  Gods,  ant)  nifo 
tjanifij  anti  pcrfrrutr  tjje  frrbants  of  tijc  immciial 

GOD,   toi)Om   tijC  Chriftians   Oo    SUOtfijip ;    ailt)    pu 

perfecute  to  ti)c  Ijcatij  all  tijc  embracers  of  tijat  profrf= 
fion.  Jn  tlje  tciialf  of  t!)rfc  turn,  mang  of  tijr  ^ro= 
binccs  Prefident  l)abc  U)rittcu  ftcfore  to  mj  jFatijcr  of 
famous  mrmorjj,  to  toljom  i)e  anftocrrti,  iEljat  iljrg 
ffjoullr  not  tc  tnolrftcTi,  unlrfs  tijrg  lucre  probrtj  to 
Ijalie  prartifrtr  Treafon  agaiiift  tfje  Imperial  State ;  autr 
fonrrruing  t1)c  fame  matter,  fome  ijabe  giben  ttotiee 
to  me,  to  b)l)om  J  anftoeret)  toitij  like  molseratiou  as 
mij  ^jfafber  iiitr  before  me:  ^nii  by  our  (Piiiet,  tro 
oriaine,  CHjat  if  ang  ijereafter  be  founti  tljus  biifte  in 
moleftingtijefeivinti  of  men,  baitbout  anotljeir  offence, 
aiMe  eommanb  tbat  ije  tijat  ii3  acciifetr  upon  t1)is  point, 
be  abfolbetr ;  albeit  Ije  be  probctJ  to  be  furl)  an  one  as 
jjc  is  et)argeti  to  be,  tijat  is,  a  chnftian;  anU  ije  tfjat 
is  Ijis  accufer,  /ijall  fuffec  tije  fame  Punifhment  boijiej) 
Ije  fougljt  to  procure  tinto  tlje  otljer.- 

1  27]  In  this  pallage  the  wife  and  experienced  Etnperor 
obferveth  many  reafons  for  the  toleration  of  Chrif- 
tiaiis,  and  inlinuates  that  the  perfecuting  of  the 
Chriftians,  confirmed  them  in  their  opinion,  that 
their  perfecutors  were  not  only  cruel  (for  that  is  the 
leall;  that  can  be  implied  in  perfecution)  but  alfo  as 
the  words  run,  impious  men  and  meer  Atheijh. 


•  This  refcript  is  given  by  Eufebius, 
Ecc.  HijL,  Lib.  iv..  Cap.  13,  Cantabri- 
gis,  1720  ;  alfo  by  Juftin  Martyr,  Opera, 
torn,  i.,  p.  100,  Parifiis,  1636.  But  its 
authenticity  is  generally  doubted  by 
fcholars.  "  It  is  now  generally  given  up 
as  ipurious."  Milman,  Hijl.  of  Chrif- 
tianity,  ii.  158.  "Any  man  moderately 
acquainted  with  Roman  hiftory  will  fee 
at  once  from  the  ftyle  and  tenor  that  it 
30 


is  a  clumfy  forgery."  George  Long, 
Thoughts  of  M.  Aurelius,  24.  "  The 
author  of  this  refcript  fpeaks  rather  the 
language  of  a  Chriftian  than  of  a  pagan 
emperor.  The  fucceeding  hiftory,  more- 
over, does  not  notice  the  exiftence  of  fuch 
an  edift."  Neander,  Church  Hiftory,  i. 
104.  "  That  it  is  not  genuine  has  been 
fhown  moft  convincingly  by  Is.  Haffner, 
i^c."   Giefeler,  Ecc  Hift.  i.  79,  note  4. 


234  Tbe  bloody  Tenent  yet  more  bloody. 

The  perfe-       Peace.   Dear  Truth,  your  obfervation  forceth  from 

'nouriih  an  '"7  peaceable  mind,  this  Tejlimony,  which  oft  to  my 

hard  con-   griet  and  horror,  mine  earcs  have  heard   many  y>t'r- 

"" '-^ 'J"'  Jons  (I   hope   in   their  perfons   chofen  o{  the  Lord) 

73ra««y//7  having  as  they  conceived,   fufFered  perfecution  from 

their  per-  [\\Q  hands,  and  by  the  means  of  many  worthy  men 

whe'rels     t>oth  of  Magijlracy  and   Minijlry  of  New   England: 

Makfac-    I  fay,  they  have  been  by  fuch  perfecution  fo  far  from 

ton  conf,fi)^^y^„  wrought  on  ^c.  that  thev  have  been  moulded 

the jujiice  into  a  urong  apprchen/ion,  that  it  was  impolTible  that 

of  their      fuch  their  perfecutors  ihould   be  men  of  -Any  fear  of 

con^  emn-    Q^^^  [^yj.  fnggr  dijjemblers,  time-Jervers,  "Jehues  reform- 

ers,  for  their  own  ends  of  honor,  eaje,  and  liberty  from 

the  crofs  of  Chriji :   which    apprehenfion    although 

the  difcujj'er  (to  my  knowledge)  hath   often   labored 

to  root  out  of  many,  yet  could  he  hardly  prevaile  to 

fl:ir  it,  fo  groflly,  odious,  unchrijtian,   or  antic hrijlian, 

appears  the  ugly  face  oi  perfecution  &c. 


Examination  of  CHAP.   XLI. 

Peace. 

IN  the  difcufling  of  the  prophecy  of  Ifaiah  and 
Micah,  concerning  the  breaking  ot  fivords  into 
plo'wJhares,-i.nAfpeares  into  pruning-hooks,  truely  inter- 
preted to  foretell  the  meek  temper  of  Chrijiians  in 
bringing  others  to  Chriji  'Jejus,  Mafter  Cotton  excepts 
againft  the  difcuOers  obfervation  upon  Mafter  Cottons 
fmiilitude  from  IVolves  which  he  would  have  driven 
out  from  th.t  Jheepjold :  The  obfervation  was  this,  or 


The  bloody  Tenent  yet  more  bloody.  235 

to  this  efFed:,  [That  if  civil  poiver  might  force  the 
ivolves  out,  it  might  force  the  Jheep  in.] 

Truth.  The  difcuifer  denied  not  the  ufe  of  Chrijls 
fpiritual  power  for  the  Hfe  of  Yas  Jheep,  and  deJlruBion 
of  the  Wolves  :   but  heaven  and  earth  Hiall  fall  before 
this  truth,  to  wit,   [That  power  that  driveth    Wolves  V  Civil 
out,  may  drive  (lieep  in.]      \i fpiritual  [128]  powerK^/^^'^^^ 
drive  out  the  wolf e  fpiritual,  alfo  drives  in  the.  f)eep,ofthe 
but  {{civil  power  (to  wit,  hy  fwords,   whips,  prifons,"'    '" 
burnifigs,   &c.)    drives   out   the  fpiritual  or   fnyjiical prce  in. 
Wolfe,  the  fame  undeniably  muft  drive  in  the  Jljeep. 

Peace.  Yea,  but  Mafter  Cotton  (too  too  weakly) 
would  pleafe  himfelf  upon  the  word  \^fatne{\  a  father, 
faith  he,  with  -a.  faff e  or  fword  may  drive  away  dogs 
that  might  by  the  way  worry  or  bite  his  children 
going  to  School,  may  he  therefore  with  a  ftaffe  or 
fword  drive  his  children  to  School  ?  and  are  wolves  to 
be  driven  away,  and  Jljeep  brought  into  the  fold  by 
the  fame  inftruments  ?  The  dog  that  teares  a  wolfe,  if 
he  tear  the  Jljeep  alfo,  will  finde  an  halter,  &c. 

Truth.   Mafter  Cotton  hath  had  a  name  for  a  man 
of  Mofes  fpirit,  of  a  meek  and  gentle  temper  ;   he 
cannot  but  know  he  hath  loft  that  name  with  thou- 
fands  fearing   God,   by  not   putting   that   difference, 
between  the  Wolves  and  (he  Jljeep,  the  Egyptians  and  ^^'''''v  "'"' 
the  Ifraelites,  as  Mofs  did  :   Mofes  killed  the  Egyp- ^nakeT 
tian,  he  reproves  the.  Ifraelite :   All   that  contviAi&.  difference 
Mafter  Cottons  church  way  (though  before  dear  breth-  ''f,'^^^" 
ren,  familiar  and  intimate)  he  not  only  drives  t}s\exx\.and  Egyp- 
out,  as  wolves  blajphemers,  feducers  &c.  by  his  pre-  f''^"'- 
tended  fpiritual  weapons  of  Chrif  fejus,  but  alfo  by 
civil  j'word,  imprifoning,  banifhing,  whipping,  &c. 


236  The  bloody  Tenetit  yet  more  bloody. 

But  more  particularly,  The  difculTer  indeed  ufeth 
this  word  the  fame  power,  but  not  as  Mafter  Cotton 
feemeth  to  underhand  it,  for  the  Jatne  li-eapori.  He 
hath  in  this  very  place  printed  the  dilcuirers  words, 
that  ^Jiiijf'xs  for  the  ivolfe,  and  a  rod  or  hook  for  the 
(heep.  The  dog  that  teares  the  ivolf,  is  but  to  affright 
•  the  (lieep  and  confequently  the  father  that  hath  a 
ftick  a  rod  tor  the  child ;  But  yet  thefe  ficords,Jiaves, 
Jlicks,  and  rods,  are  all  ot  the  fame  nature  in  general, 
that  is  of  a  material,  temporal  and  civil  nature,  which 
may  be  ufed  about  natural  icohes,  Jheep,  children,  &c. 
And  if  they  may  be  ufed  alfo  about  fpiritual  or  myf- 
tical  wolves,  to  force  them  out ;  it  is  as  cleare  as  the 
Sun-Beames,  that  they  may  be  ufed,  that  is  fuch  civil 
weapons  as  are  tit  tor  myjiical  wolves  to  force  them 
into  the  Jheepfold :  And  thus  have  all  Popilh  perfecu- 
tors  pradtifed  in  our  own  and  other  countries,  to  wit, 
by  civil  power  (as  well  as  by  their  own  pretended 
fpiritual )  in  forcing  their  fuppol'ed  Jheep  to  church, 
and  to  conformity,  as  well  as  by  whips,  and  Prifons, 
Ropes  and  Fires,  driving  out  the  luppoied  wolves  or 
hereticks. 

129]  Peace.  In  the  dole  of  this.  Mailer  Cotton  adds 
that  [Rev.  6.  6.)  the  Antichrifian  wolves  fliall  drink 
bhod,  for  they  are  worthy. 

Truth.  I  have  in  former  paffages  declared  the  mif- 
conceit  of  Mall:er  Cotton  and  others,  as  touching  that 
Scripture,  and  that,  although  they  fliall  drink  blood 
filled  out  of  the  cups  ot  Gods  righteous  vengeance  yet 
not  by  judicial  prolecution  in  civil  courts  ior  fpiritual 
offences,  although  yet  it  is  moll:  righteous  for  the  kings 
and  powers  of  the  earth,  meerly  with  refpedl  to  thefe 


The  bloody  Tenent  yet  fnore  bloody.  237 

wolves  their  opprejfions  and  bloodjl^edd'mgs,  to  repay 
them  again  with  the  Uke  fmart  and  paine,  and  kinds 
oi  punijhmeyit . 

Peace.  Yea  and  tis  for  ever  memorable,  that  while 
the  kings  of  the  earth  have  given  their  power  to  the 
beajl,   againil:  the  bodies  ot  the  Sai?its,   what  cups  of  ^"Z'-' 
blood  hzth  the  righteous  hand  of  the  mofl:  high  filled  f,;.,^/"^,^ 
to  Antichrijlian  kings  and  kingdomes,  by  the  bloody /-iv /^^w 
Turkes,  and  by  their  own  more  bloody  wars,  (oxne- "■( f^''-^'''^"' 
times  for  the  empty  puffs  of  their  titles  and  honors,  ijom, 
but  as  frequently  for  God  (as  they  pretend)  and  for 
his  Religion. 


Examination  o/'CHAP.  XLII. 

Peace. 

IN  this  Chapter  Mafter  Cotton  chargeth  the  difcuf-  Whether 
fer  for  making  work,  to  wit,  for  examining  more''  """"""- 
particularly  the  limilitude  of  wolves  brought  in  \iy per  in  di- 
Mafter  Cotton  himfelf:   yet  he  confenteth  with   Mwxivenrelig- 
in  the  firft  qiicery,   that  thofe   Wolves  of  which  -P««/'^J/,f/" 
warns  the  elders  at  Ephefus,  were  myjlical  2ind.fpirit- 
ual  wolves ;  yet  he  adds  that   fuch   cannot  be  good        » 
fubjeBs,  loving  iieighbors,   faire  dealers,  becaufe  they 
fpiritually  are  not  fuch ;  and  he  argues,  that  then  it 
will  be  no  advantage  to  civil  Jlates,  when  the  king- 
domes  of  the  earth  fhall  become  the  kingdomes  oft  he 
Lord:  and  that  then  they  may  do  as  good,  fervice  to 
the  civil  Jlate,   who   bring   the   wrath  of  God  upon 
them  by  their  apojiacy,  as  they  that  bring  down  blejf- 
ings   from    heaven   by  profejjion  and  praSlife  of  the 
true  religion  in  purity. 


238  The  bloody  Tenent  yet  more  bloody. 

Truth.  I  defire  that  this  reply  be  well  pondred,  for 

it  will  be  found  dangeroully  deftru(flive  to  the  very 

roots  of  all  civil  relatio7is,  [130]  converfe  and  dealing  ; 

,         yea,  and  any  civil  being  ot  the  world  it  Jelf. 

Men  may        Yox,  if  none  be  peaceable y«(^Vi?j-,  loving  neighbors, 

falrPand  f^if^  dealers,  but  fuch  [as  are]  of  Malier  Cottons  con- 

peaceabk,  fcience  and  religion  (which  he  conceives  to  be  the  only 

though  not  j^yg  religion)   what  will  become  of  all  other  jiates, 

of  the  only  ^        '     .   .  ,  r        •/•  •    /  / 

rc//V-  governments,  cities,  towns,  peoples,  families,  neighbors. 


one  re 


'on-  upon  \\\t.  face  of  the  earth  ?   I  fay,  what  will  become- 

of  them  (efpecially  if  power  were  in  Mafter  Cottons 
hand  to  deal  with  them  as  Wolves}) 

Peace.  Alas,  too  too  frequent  experience  tels  us  in 
all  parts  of  the  world,  that  many  thoufands  are  far 
more  peaceable  fubjetis,  more  loving  and  helpful 
neighbors,  and  more  true  and  tair  dealers  in  civil  con- 
verjatioii,  then  many  who  account  themfelves  to  be 
the  only  religious  people  in  the  world. 

Truth.  But  againe.  What  the  ftate  of  things  rtiall 
be,  and  what  the  manner  of  the  adminijlration  of 
Chrijis  kingdome,  when  the  kingdomes  of  the  earth 
fliall  become  the  kingdomes  of  the  Lord,  Mailer  Cot- 
ton doth  not  exprefs ;  and  for  wrath  brought  upon 
civil  Jiates  for  their  apojlacy,  I  defire  Mailer  Cotton 
to  (hew,  where  ever  God  dellroyed  any  Nation  in  the 
world  (one  only  excepted)  for  Apojlacy  from  his 
truth  and  worfhip  ?  Yea  and  where  was  ever  Ifrael 
(the  only  true  national  church  that  Mailer  Cotton  will 
acknowledge)  meerly  for  apollalie  dellroyed,  with- 
out general  ripenefs  in  other  lins  alfo,  and  efpecially 
for  their  perfecuting  of  fuch,  as  declared  their  apojlajie, 
fuperjiition,  and  will-worlliip  from  God  unto  them. 


The  bloody  Tenent  yet  }?iore  bloody.  239 

Peace.  In  the  next  place  Mafter  Cotton  granting 
that  the  charge  given  to  watch  againft  thefe  Wolves, 
was  not  given  to  the  Magijirates  of  the  City  of  Ephe- 
fus,  but  to  the  elders  of  the  church  of  Chrijl  in  Ephe- 
fus,  he  yet  chargeth  the  difculTer  with  a  palpable 
and  notorious  flander,  for  faying,  that  many  of  thofe 
charges  and  exhortations  given  by  the  Lord  Jejus  to 
ihe  Jhepherds  and  Minijiers  of  the  churches,  are  com- 
monly attributed  by  the  anfwerer  in  this  difcourfe  to 
the  civil  Magijlrate. 

Truth.  This  heavy  charge  of  Mafter  Cottons  againft 
the  difcufler,  will  be  found  to  be  a  fruit  of  Anger  and 
paffion,  and  not  of  reajon  and  moderation  ;  as  alio  his 
denyal  that  one  of  thofe  charges  given  to  Minijiers, 
were  direcfled  by  him  to  Magijirates. 

131]   For  if  Mafter  Cotton,  or  any  pleafe  to  view  over  Scriptures 
Mafter  Cottons  allegations  from  the   New  T ejl anient '"p^^ ^^i^^ 
in  this  difcourfe,  he  fliall  finde  that  [Tit.  3.  [  i  o.j)  rejeEl church  to 
the  heretick  a  charge  given  by  the  Lord  "J ejus  to  Titus,  J^  "'"' 
and  the  church  at  Crete,  is  brought  for  the  proof  of 
the  Magijirates  punifhing,   imprifoning,   baniftiing, 
killing  the  heretick,  idolater  &c. 

The  like  charges  of  Chrijl  'JeJ'us  fent  to  the  Min- 
ijiers and  churches  of  Ajia,  for  tolerating  amongft 
them  Balaam  and  Jezabel,  are  produced  to  prove 
profecutions  againft  falfe  Prophets  and  profelfors  in 
the  City  and  Conifnonweal. 

Yea  although  Mafter  Cotton  name  not  AB.  20.  [29.] 
yet  in  that  Mafter  Cotton  affirmeth  that  Magijirates 
with  the  civil  /word  muft  drive  away  Wolves,  from 
the  flieepfold  of  Chrijl  the  church,  meaning  fpiritual 
wolves,  falfe  teachers,  he  may  be  truly  faid  to  quote 
all  fuch  Scriptures  as  give  charge  againft  fuch  Wolves. 


240  The  bloody  Tenent  yet  more  bloody. 

Peace.     Indeed    Mafter  Cotton    more    then    once 

pleafeth  himfelt  with  this  fimilitude  of  Wolves,  to 

prove  the  Magijiratcs  piety  and  pity  to  the  Jheep,  in 

flaying  and  driving  away  the  wolves,  falfe  teachers,  6cc. 

The  Mag-      "Truth.  Hence  was  it  (for  commonly  •where  Ji at e- 

alhthe  "'  ^eUgio7is  are  fet  up,  the  Magijlrate  is  but  the  Minif- 

Cleargies  ters  Cane  through   whom   the  Clergy  fpeaks)   I   fay 

Cane.l^c.  probably  hence  from  fuch  mifapplyed  Scriptures  in 

their  churches,  that  in  their  folemn  f/ivV  general  court, 

at  the  baniOiment  of  one  poor  man  amongil  them, 

hunted  out  as  a  ivolf  or  heretick,  the  governor  who 

then  was,  (landing  up  alleadged  for  a  ground  of  their 

duty  to  drive  away  fuch   by  banijhiuent,  that  famous 

charge  of  Chrijl  fejus  to  his  Minijiers  and  Church  at 

Rome  [Rom.  1 6.  |  1 7.  |)  Marke  them  that  caufe  divijions 

contrary  to  the  doBrine  which  you  have  received,  and 

Rom.  16.  avoid,  that  is,  by  banip.iment :'   By  all  which  and  more 

^VfjL     it  may  be  found,  how  Sathan  hath  ahufed  their  trodlv 

a  governor  vc\\\\a%  and  apprehcnlious  m  cauling  them  lo  to  abule 

'"  ^''"^      the  holy  writi?igs  of  truth   and   Tejiament  of  Chrijl 

ngan  .    <jgj-^^^   ^^^   x}[v3X   how   ever  they   deny  it  in   exprefs 

tearms,   yet   by   moll   impregnable    conjequence   and 

implication  they  make  up  a  kind  of  tiational  church, 

and  (as  the  phrafe  is)  a  Chrijlian  Jlate  and  government 

of  church  and  Commonnveale,  that  is,  of  Chrijl  and  the 

world  together. 

■  See  page  lo6,  fupra.     This  refers  to  feen  in  Winthrop's  account  of  the  trial. 

Williams's  own  banifhment.      The  min-  AVa'  England,  i.  194.    John  Havnes  was 

illers  were  invited  to  meet  with  the  mag-  Governor.    Six  months  after,  when  Win- 

irtrates,  and  give  their  advice  in  his  cafe,  throp  was  called  in  quellion  for  his  admin- 

Which  was  worfe,  for  the  minillers  to  illration,    Havnes    accufed    him   of  too 

declare  fuch  opinions  as  they  did,  or  for  great   lenity,   which   he   feems   to   have 

the  court  to  aflc  their  advice,  is  not  eafy  determined    Ihould    be  no   fault   of  his. 

to  fay.     How  completely  they  adled  to-  H'inlhrop,  i.  212. 
gether,  and  united  Church   and  State,  is 


The  bloody  Tenent  yet  more  blooay.  241 

Peace.  To  proceed,  it  being  further  inquired  into, 
whether  in  [132]  all  the  New  Tejlament  oi  Chriji 
Jefus  there  be  any  fuch  word  of  Chrijl,  either  by 
wz.'^  oi  command,  Promife,  or  example  countenancing 
the  civil  Ji ate  to  meddle  with  thefe  myjiical  Wolves, 
if  in  civil  things  peaceable  and  obedient.  Mafter 
Cotton  replieth,  that  this  condition  of  peaceable  and 
obedient,  implies  a  contradiElion  to  the  Jiature  and 
praftife  of  wolves.  How  can,  faith  he,  wolves  be 
peaceable  and  obedient,  unlefs  rejlrainedt  Can  there 
be  peace,  Jehu,  fo  long  as  the  whoredomes  of  "Jezabel 
and  her  witchcrafts  are  fo  many  ?  And  when  it  might 
be  objedied  \.\\iX  Jpiritual  whoredofnes  and  witchcrafts 
might  ftand  with  civil  peace.  He  anfwers.  No  verily, 
for  the  whoredomes  and  witchcrafts  of  the  fezabel  of 
P.o7ne  took  away  civil  peace  from  the  earth,  and 
brought  the  Turks  to  opprefs  both  the  peace  of 
Chrijiian  churches  and  Commotiweals,  Rev.  9.  15,  2t. 

Truth.  I  wonder  fince  Mafter  Cotton  in  this  very 
palfage  mentioneth  the  fpiritual  wolves,  whores,  and 
witches,  as  well  as  tiatural  and  moral.  How  he  can 
imagine  that  a  fpiritual  wolf  or  witch  (to  wit,  fo  or 
fo  in  matters  oi fpiritual  worrtiip  and  religion)  might 
not  polTibly  be  peaceable  and  obedient  in  civil  things. 

'^eace.  Yea  but  he  alleadgeth  the  whoredomes  of 
the  fezabel  of  Rome. 

Truth.  Why,  was  not  the  State  of  England,  the 
Kings  and  Slueens,  and  Parliaments  thereof,  lawful  as 
kings  and  fates,  though  overwhelmed  and  overfpread 
univerfally  with  the  Romifj  abominations  ?  If  fuch 
wolves,  whores,  and  witches  could  yeeld  no  civil  obe- 
dience, could  they  then  exercife  (by  the  fame  argu- 
3' 


242  The  bloody  Tenent  yet  more  bloody. 

The  iiooJy  ffjent)  any  civil  authority  ?  And  fliall  we  then  conclude 

plucks  up    ^'^   ^^^  former   PopKli  kings  and   Parliaments  (and 

z^/' »^//a»/confequently  laives)    unlawful,    becaufe   in    fpiritual 

..f'J.     things  they  were  as  Wolves,  &c.  tearing  and   burn- 

civti  bctfts*  o  y  -  .  ,        .      ^ 

t^c,  ing  the  poor   fheep  of  Chrijl  ?  will   it   not   then   be 

unlawful  for  any  man,  that  is  perfwaded  the  whole 
natio7i  where  he  lives  is  idolatrous,  fpiritually  li-horifh, 
See.  I  fay  unlawful  for  him  to  live  in  fuch  a  Jlate, 
although  he  might  with  freedome  to  his  own  con- 
Jcience}  whither  will  luch  kind  of  arguing  drive  at 
laft,  but  to  pluck  up  the  roots  of  iW  Jiates  and  peoples 
in  the  world,  as  not  capable  to  yeeld  civil  obedience, 
or  exercife  civil  authority,  except  luch  people,  Mag- 
ijlrates,  6cc.  as  are  of  Mafter  Cottons  church  and 
religion. 

133]  Peace.  Methinks  experience  (were  there  no 
Scripture  nor  reajon)  might  tell  us  how  peaceable 
and  iuft  neighbors  and  dealers  many  thoufands  and 
millions  of  'Jews,  'Turks,  Antichrijlians,  and  Pagans 
are  to  be  found,  notwithltanding  their  fpiritual  whore- 
doms, witchcrafts,  &c. 

Truth.  Yea,  and  why  doth  Mafler  Cotton  alleadge 

the    "Jezabel  oi   Kome,   and   the  comming  in  of  the 

The  plague  Turks?  It  is  true,  Gorf' brought  in  the  Armies  oi  l\\c 

of  the        Turkes  upon   the  Eajiern  Empire,   which  yet  flour- 

irtied  many  ages  (even  in  their  apojlacies)  before  their 

deJlruBion  by  the  Turkes.      And  how  many  ages  and 

generations  hath  lezabel  of  Kome  fitten  as  a  ^ueen  in 

Romej       triumphant  peace  and  glory,  even   lince  the  riling  of 

glory  and   the  Turks  (and  fo  (hall   lit   probably  in   greater  and 

own/a .    gj-eater,  untill  the   time  of  her  appointed  judgemetit 

and  downfal  ?   If  Chriji  Jejus  were  a   true   Prophet 


The  bloody  Tenent  yet  more  bloody.  243 

[lohn  16.)  outward  peace,  profperity,  riches,  honor,  is 
the  portion  of  this  world,  notwithftanding  their  idol- 
atries, apojiacies,  blafphemies :  But  the  portion  of 
Chrijis  followers  (like  his  own,  and  both  like  a  wo- 
man in  travel)  paine  ?in6.  forrow,  yea  poverty  and  per- 
fecution,  untill  the  great  day  of  refrejl.nng,  neer 
approaching. 

Peace.  M after  Cotton  againe  fends  us  to  Revelations 
the  16.  4,  5,  6,  7. 

Truth.  And  I  muft  alfo  fend  Mafter  Cotton  and 
the  Reader  to  our  difproving  of  that  proof  above 
faid. 

Further,  whereas  he  calls  Row.  13.  [4.]  the  great 
Charter  for  all  Magijirates  to  deal  in  Jpiritual  matters, 
I  have  and  (hall  manifeft  in  the  examinations  upon  that 
place,  how  weak  a  warrant  it  is  for  the  civil  Jlate, 
and  the  ojficers  thereof,  to  conceive  themfelvesy/'/W/- 
ual  Phyjitians,  by  vertue  ot  their  office,  appointed  by 
God,  in  fpiritual  ^nA  foul-evils. 

Peace.   Whereas    it   was   urged,    that   Magijirates 
befide  their  skil  in  civil  laws  and  government,  muft 
be  able   (it   Mafter  Cottons  bloody  tenent  be   true)  2,^  The  civil 
judges  and   heads  to   dQiermmc  fpiritual  caufes  and-^^'^ff 
controver/ies,  and  that  by  the  fight  of  his  own  eyes,  tliereof 
and  not  other  mens  ;   Mafter  Cotton  replies,  that  Mag- '".""'"  ^' 
ifrates  ought  to  be  skilled   in   the  fundamentals  oijudges. 
religion,  and  that  their  igyiorance  excufeth  not. 

Truth.  In  this  paftage  Mafter  Cotton  waveth  that 
inference  [134]  [That  then  Magijirates  muft  be  heads 
2iX\d  judges  in  Jpiritual  cauj'es  :]  That  inference  cannot 
poftibly  be  avoided,  if  we  grant  it  their  duty  (as  Maf- 
ter Cotton  feemes  to  do)  to  pafs  fentence  in  the  fun- 


244  '^^^  bloody  Tenent  yet  more  bloody. 

damentals  of  religion,  and  in  thole  points  which  have 
been  and  are  fo  greatly  controverted  among  all  forts 
of  men  that  name  the  name  oi  Chriji. 

2.   If  Magi/lrates  mult  thus  judge,   reforme,  Cffr. 

where  hath  been  the  care  of  Cbrijl  lejus  to  appoint 

Foul  neg-   in  all  parts  of  the  world,  fuch  Magijlrates,  as  might 

uponChrif}^'^^^  care  of  his  religion  and   worjhip?  why  hath  he 

Jefus.    '   not  furnilhed  them  with  lome  capacity  and  ability  to 

the  work.  ? 

Peace.  It  is  lamentable  to  think  that  moft  of  the 
Magijlrates  in  the  world  (beyond  compare)  know 
not  fo  much  as  whether  there  be  a  Chrijl  or  no. 

Truth.  If  Chrijl  lefus  had  forgotten  himfelf  for 
three  hundred  yeers  together,  furnilhing  his  church 
with  no  other  heads  but  of  Wohcs,  Bear,  Lyons,  and 
Tygers,  the  Ko/nane  Emperors  yet  (after  a  little  relrelh- 
ing  by  Conjlantine,  Theodo/ius  &c.)  why  Ihould  he 
flill  forget  himfelf  (even  a  thoufand  yeers  together, 
providing  no  other  heads,  but  bloody  and  Popijh  ki?igs 
and  Emperors  ? 
The  cafe  of  Peace.  What  think  you  [dear  truth)  of  Malfer 
Gallto.  Cottons  grant  of  Gallios  not  being  bound  to  judge  in 
matters  ot  religion,  becaufe  he  had  no  Law  trom 
Ccefar  whofe  deputy  he  was  ? 

Truth.  I  anfwer  what  if  he  had  not  a  law  from 
Ccefar,  if  yet  he  had  a  law  from  Chrijl  lej'us,  as  Maf- 
ttv  Cotton  implies?*  Or  will  iVIafter  Ctz/'/o//  fufpend 
the  execution  of  Chrijls  icill,  upon  the  kings,  Jlates,  or 
peoples  minds  that  choofe  fuch  Magijlrates  to  be  their 
deputies  in  the  Commonwealel  But  the  truth  is,  con- 
cerning Gallio,  whatever  he  was  in  his  perfon,  and 
however  he  did  evil   in   luffering   the  peace   to   be 


The  bloody  Tenent  yet  more  bloody.  245 

broken  ;  yet  will  Mafter  Cotton  never  prove,  that  he 
had  calling  from  either  God  or  man,  to  go  beyond 
his  civil  Magiftracy  and  office  to  intermeddle  with 
matters  of  a  fpiritiial  nature,  and  that  Gallio  knew 
well  enough,  and  other  Magiftrates  of  the  world  iliall 
know  in  the  Lords  moft  gracious  appointed  feafon. 

Peace.  The  difcuffer  ending  this  Chapter  with  the 
infallible  fafety  of  Gods  chofen,  notwithftanding  all 
ravenous  wolves,  &c.  [135]  Mafter  Cotton  replies  from 
Deut  1 3.  that  God  was  able  to  keep  his  ftieep  in 
Ifrael,  yet  they  that  feduced  them  were  to  be  put  to 
death. 

Truth.  That  argument  was  not  alleadged  with  the 
derogation  to  any  of  Gods  holy  ordi?iances,  which 
concern  the  calling  or  preferving  of  fuch  whom  God 
hath  chofen  to  falvation,  but  only  to  difcover  the 
over-bufie  fear  of  Gods  looling  any  of  his  chofen  to 
falvation,  by  the  jaws  of  fpiritual  wolves,  &c.  For  Deut. 
13.  [5.  10.]  Let  Mafter  Cotton  produce  fuch  a  tniracu- 
lous  nation  or  people  (as  I  may  call  it)  fo  brought  out 
of  the  land  of  Egypt  into  covenant  with  God  &c.  and 
I  fliall  readily  grant  that  Jeducers  of  fuch  a  people 
from  fuch  a  God,  are  worthy  to  die  a  thoufand  deaths : 
But  if  Mafter  Cotton  will  now  tell  me  that  the  Chrif- 
tian  congregational  church  is  the  Ifrael  of  God,  and 
the  coming  forth  of  Egypt  is  now  myjlical  2.ndL  fpirit- 
ual, why  will  he  not  content  himfelf  with  a  myjlical 
2.wA  fpiritual  death  to  be  inflidled  upon  him  that  Ihall 
feduce  an  Ifraelite  from  the  Lord  his  God  ? 


246  The  bloody  Tenent  yet  more  bloody. 

Examination  of  QWW.   XLIII. 

Peace. 
Shameful  -■  "■  Po,-,  fhg  ^fth  query  to  wit,  whether  the  elders  of 
caji  upon     ^"^   ^^^  church  at  Ephefus  were  not  kitHciently  tur- 
the  fpirit.  iiiftied  by  the  Lord  J  ejus  to  drive  away  xhe(t  Jpiritual 
Tr  ^of'''  ^""^  myjlical  loolves,  Mafter  Cotton  replies,  by  grant- 
Chriji       ing,  that  they  were  furnilhed   with   fufficient  power 
Jff"'-        to  cart  them  out  of  the  church  ;  but   being  call  out, 
they  had  not  lufficient   power   to   drive   them   away 
from  conferring  and  corrupting   the   members  of  the 
church,  or  other  godly  ones   out  of  the   church;   and 
he  adds,  that  it  is  no  difhonour  to  Chrijl,  nor  im- 
peachment to  the  fujficiency  of  his  ordinances  left  by 
Chriji,  that  in  fuch  a  cafe  the  viinijier  oi jujlice  in  the 
civil Jlate,  (hould  allirt  the  Minirters  of  the  Gofpcl  in 
the  church  jlate. 

Truth.  This  grant  and  this  addition  do  as  ill  agree, 

as  light  and  darkenefs,   Chrijl   and    Belial  together. 

For,  is  the  church  or  kingdome  ^i  Chrijl  Jejus  fuffi- 

ciently  furnillied  (that  is,  in  it  [136]  felf  without  the 

help  of  the  civil  Magijlrate)  to  excommunicate,  to  caft 

1a/lu>'e7-'  thefe  wolves  out  of  the  Fold  :   Oh  let  M.  Cotton  then, 

lies  of       and  all  that  love  Chrijl  JeJus  in  truth,  obferve  what 

Chrijis      evidently  follows,  then  is  this  church  of  Chrijl  fuffi- 

peopte  m         .  f.        .  '  .  .  .  .    •'  . 

fpiritual  ciently  lurnilhed  to  receive  lucn  perlons  \n  againe 
eaufes.  upon  repentance,  then  fufficiently  furnilhed  at  rirll  to 
be  congregated  together  by  ChriJls  meancs  to  ordaine 
their  officers,  to  judge  ot  doElrmes  and  perfons,  and  all 
this  (necellarily  upon  Mafter  Cottons  grant)  without 
the  help  of  the  civil  Magijirates. 


The  bloody  Tenent  yet  more  bloody.  247 

Peace.  Yea,  and  it  feernes  to  me  incredible,   and 
unreafonable,  that  Chriji  'J ejus  (hould  have  left  power 
and  authority  lufficient  to  take  and  bind  a  rebel  againft 
his  kingdome,  to  arraigne  him  and  pafs  fentence  upon 
him,  yea  and  execute  him  in   the  cutting  off  fuch  an 
ojfhidor  from  the  land  of  the   living,   delivering  him  Themighty 
over  into  the  power  of  that  roaring  Lyon  the  devil  -/J-^i^i^^-^i 
And  yet  that  ChriJI  lefus  (liould  not  have  \&h  power  ^aeapons. 
fufficient  (in  fuch  publick,  high  and  folmne  aBions  of 
his  kingdome)  to  declare  lut?icient  caufe  of  fuch  pro- 
ceedings, by  v^hich  all  men  may  fee,  the  goings  of  the 
Son  of  God  in  his  church  and  ki?igdome,  or  if  willfully 
blind  may  juftly  be  further  hardned. 

Truth.  The  place  from  Titus  alleadged  (unto  which 
many  other  Scriptures  teftifie)  I   fay  that  place  doth 
evidently  ihew,  that  the  power  of  Chriji  lefus  left  in 
the  hand  of  his  churches  and  elders,  was  not  only  fuf- 
ficient to  caft  out  fuch   wolves,  but  even   to   ftop  or 
muzzle  their  mouthes  (whatever  their  gainfaying  be, 
whether  by  conferring,  preaching,  printing  &c.)  which 
takes  off  the  plea  of  the  great  need  of  the  civil  [word,  ^  """'"f. 
to  corred:  the  conference  ot  fuch  perfons  &c.  when  hy'fai/e  teach 
the  words  of  Paul  it  is  here  plaine,  that  they  can  per-''"- 
form  fuch  conferences,  no  otherwife,  but  with  a  ftopt 
or  muzled  mouth. 

Let  it  be  produced  where  Chrifl  lefus  in  fuch  cafes 
writes  to  the  Magijlrates  (either  of  Crete,  or  Ephefus,  chrijt 
or  any  other  civil  jurifdiSiion  where  the  churches  were  J^f"^  ""'' 
relident)  to  help  the  Minifters  and  churches  with  their  ^^"^l^/^^-^ 
civil  powers,  after  they  had  caft  forth  any  perfon  obfti-  to  the  civil 
nate  :    Doubtlefs  Chrift  lefus  in  Paul  and  other  of  his-^'"'''" 
fervants  would  have  written  to  fome  oi  fuch  Magif- 


248  The  bloody  Tenent  yet  more  bloody. 

trates  in  fome   place  or  other,   having  occafion   to 
write  to  lo  many  churches  about  luch  cal'es. 
137]    Peace.   It  will  (poffibly)  be  faid,  it  had  been  in 
vaine,  for  they  were  idolaters  and  perfecutors. 

Truth.  The  Lord  is  pleafed  throughout  the  whole 
Scripture  in  the  mouths  ot   \\\%  fervants  and  prophets 
to  call  for  duties  at  the  hands  of  all   tnen,   notwith- 
ftanding  their  natural  hardnefs  and  inability,  that  fo 
he  might  drive  them  to  fee  their  duty  and  tiiif'ery,  and 
remedy  alone  in  God  by  Chrijl  "JeJ'us. 
Turk  and       Peace.   I  fee  now,  that  this  hindrin^.of  conference 
aUProteft.  ^^-  ^^Y  ^^^  civil  fword  is  nothing  ell'e  but  a  conformity 
antsagainjlWxx!^  the  Popc  \w  defending  his  Canons,  and  with  the 
free  confer,  q-^^ J,  j^^  guarding  his  Alcoran  hy  pre  and  J'word ;  with 
whom,  and  their  ways  Chrijl  Je/'us  hath  no  conformity 
nor  communion,  nor  with  their  carnal  ficord,  his  two- 
edged  /■kwv/  that  proceedeth  out  of  his  mouth  Rev.  i. 
[16]  Befide  Chrijl  Jejus  hath  not  onely  furniihed  his 
The ammu- 'church  with  poiver  fufficient   to  excotnmunicate,  but 
nition  of    every  one    ot  his  followers  with    a    complcat   armour 
fouldiers    ^"■'O'^  head  to  foot  (helmet,  breajl-plate  Jword  -And  Tar- 
get, and  and  fpiritual   Ihoes  [Ephef.  6.  [14.  15.])  in 
which  refpedt  the  leafl:  of  Chrijls  fervants  are  inabled 
to  rtop  the  mouth  of  Papijls,  Pope,  Turks  and  devils. 
David  and      Pcace.   Yea  all   experience  Ihews  how  Chrijl  J  ejus 
Goliah      (little  David)  in  the  leafl  of  his  fervants,  hath  been 
^''"'        able  with  thofe  ^Xn'me.  J'mooth  Jlones  out  of  the  brook 
of  holy  Scripture,  to  lay  groveling  in  their  Jpiritual 
gore,  the  Jloutejl  Champions  [Popes,  Cardinals,  BiJhops, 
DoStors)  of  the  Antic hrijlian  Vhilijlins. 

Truth.   I  add,  if  the  elders,  and  churches,  and  ordi- 
nances of  Chrijl  have  fuch  need  of  the  civil  fword  for 


The  bloody  Tenent  yet  more  bloody.  249 

their  itiaintenance  and  proteSlion  (I  mean  in  fpiritual 
things)  fure  the  Lord  Jefus  Chrijl  cannot  be  excufed 
for  not  being  careful  either  to  exprefs  this  great  ordi- 
nance in  his  will  and  Tejiamejit,  or  elfe  to  have  fur- 
nifhed  the  civil  Jiate  and  ojficers  thereof  with  ability 
and  hearts  for  this  their  great  duty  and  e7nployment,  to 
which  he  hath  called  them  ;  the  contrary  whereof 
in  all  Ages,  in  all  nations,  and  in  all  experience,  hath 
ever  been  moll  lamentably  true. 

Veace.  I  am  not  clear  (dear  truth)  in  the  diJlinBion, 
Mafler  Cotton  makes  of  Chrijls  Mi?iijlers  in  the  Gof- 
pel,  and  Chrijls  Minijlers  in  the  civil  Jiate. 

Truth.  There  is  a  miftake  in  it,  for  although  Chrijl 
hath  all  power  delivered  to  him  in  heave  and  earth, 
yet  as  touching  his   [138]  fpiritual  church  or  king- 
do?ne  he  difclaimes  it  to  be  of  the  world,  or  worldly. 
Hence  cannot  the  civil  Jiate  or  officers  thereof  be 
called  Chrijls,  as  if  they  were  of  Chrijls  injiitution  and  difference 
appointment,  himfelf  being  i\\e.\v  J'piritual  head.     And  y^^yy^j^^/ 
therefore   it   is   that   the  Spirit  of  God  cals   him   the.'»</«W 
head  of  the  body,  which  is  the  church,  and  the  Mini/-  ^'^'M'- 
ters  and  officers  of  this  his  kingdome  and  body  Chrijls 
Minijlers  or  fervants.     Befide,  Mafter  Cotton  will  not 
fay  that  the  kingdotnes  of  the  world  are  yet  become 
the  hord  Chrijls :  In  what  manner  alio  thofe  king- 
domes  (hall  become  his,  we   have   need  of  the   holy 
Spirit  to  evidence  and  demonftrate  to  us. 

Peace.  To  the  fifth  query,  whether  (as  men  deal 
with  wolves)  thefe  wolves  at  Ephejus  were  intended 
by  Paul  to  be  killed,  their  braines  dalht  out  with 
Jlones,Jlaves,  halberts,  guns,  &c.  in  the  hands  of  the 
elders  of  Ephejus  :  Mafter  Cotton  replies.  Elders  muft 
32 


250  The  bloody  Tenent  yet  more  bloody. 

keep  within  \h^  bounds  oi\\\€\x  caU'ing:  But  fuch  courfes 
were  commanded  the  people  of"  God  by  order  from 
the  'Judges,  Deut.  13.  [  i  o.  |  And  where  it  was  added, 
that  comparing  Things  J pin'tual  with  J'pin'tual,  Ipirit- 
ual  and  myftical  wolves  Ihould  be  fpiritually  and  tnyf- 
tically  ilaine.  Mafter  Cotton  repHes,  True,  but  in 
deftroying  religion  they  alfo  difturbe  the  civil  Jlate, 
and  accordingly  are  to  be  dealt  withal  by  civil  Juf- 
tice,  as  Acban  was  for  troubling  Ifrael,  lofh.  7.  25. 

Truth.  This  acknowledgement  ot  Mailer  Cotton, 

that   thefe   wolves   muft  fpiritually  be   killed,  their 

Ifrneh cor- lyj^^lyig^  daflit  out  by  the  elders  and  Saints  might  (if 

ing  tipes  of^^^  Lord  fliould   graciouily  fo  pleafe)    ealily   latisfie 

fpiriiual.  himfelf  and  all  men,  that   the  iy^c  oi  Ifrael  Jioning 

and  killing  corporally,  is  here  fulhlled  in  all  dreadful 

abundance  y/'/r//«^//v. 

Peace.   Yea,  but  faith  Mafter  Cotton,  they  difturbe 

the  civil  ftate  as  Achan  did. 

Acham  Truth.   I   anfwer,  Achan  troubling  of  Ifrael,   the 

troubling    people  of  the  Lord,  muft  figure   out   any  fuch   like 

fgure  of   troubling  Gods  Ifrael,  the  church  of  Chrift,  for  which 

troubling    he  is  accordingly  to  be  fpiritually  ftoned  or  executed : 

'or  Church^ '^^^  as  touching  the  civil  ftate  of  the  nations  ot  the 

of  Cbriji    world,  who  can  prove  (and  Mafter  Cotton  will   not 

"''"'•         affirme)  that  they  are  as  the  national  church  of  the 

lews  was  ?  but  being  meerly  civil,  are   armed  with 

civil  power  and  weapons  for  their  civil  defence  againft 

all  difturbers  [139]  of  their  civil  ftate,  as  alfo  Mafter 

Cotton  confeifeth  the:  fpiritual ftate  is  furniflied  with 

fpiritual power  againft  all  the  difturbers  of  h&fpirit- 

ual  peace  and  fafety. 

^eace.  Now   whereas   it   was  further  added,  that 


The  bloody  Tenent  yet  more  bloody.  251 

under  pretence  of  driving  away  the  wolves,  and  pre-  The  duty 
ferving  the  flieep,  that  ftreams  of  the  blood  of  Saints  ^^,^  ,„ 
have  been  fpilt,  &c.  Mafter  Cotton  replies,  belike  itmnturs  of 
is  a  milky,  and  peaceable,  and  Gofpel-like  Dodlrine,  ^'"^''^" 
that  the  wolves  [hereticks]  are  to  be  tolerated,  not  an 
haire  ftrook  from  their  heads ;  but  for  the  poor  (lieep, 
for  whom  Chrift  died,  let  them  periih,  unlefs  Chrift 
mean  to  preferve   them   alone  with   his  immediate 
hand,  and  no  care  of  them  belongs  to  the  civil  Mag- 
ijtrate. 

"Truth.  I  have  here  in  this  dijcourfe  {hewed  with 
what  honorable  and  tender  refpeB  every  civil  Mag- 
iftrate  is  bound  to  honor  and  tender  Chrift  lefus  in 
his  chrij'tian  Jloeep  and  fiepherds,  but  withall,  that  it 
is  againft  chriftianity  tor  the  civil  Magijlrate  or  civil 
Jlate,  to  imagine  that  all  a  whole  yiation  was  or  ever 
will  be  called  to  the  U7iion  of  Gods  Spirit  in  communion 
with  God  in  Chriji :  Alfo,  that  it  is  againft  civil  juf- 
tice  for  the  civil  Jlate  or  officers  thereof  to  deal  fo  par- 
tially in  matters  of  God,  as  to  permit  to  fome  the 
freedome  of  their  confidences  and  worfijips,  but  to 
curbe  and  fupprefs  the  confciences  and  fiouls  of  all 
others  of  their  free-born  people  &c. 

Peace.  To  end  this  Chapter  :  whereas  it  was  faid, 
is  not  this  to  take  Chrifi  and  to  make  him  a  temporal 
king  by  force  ?  Is  not  this  to  make  his  kingdom  of  this 
Ivor  Id,  and  to  fet  up  a  civil  and  temporal  Ifirael?  To 
bound  out  a  new  holy  land  of  Canaan  ?  yea  and  to 
fet  up  a  Spanijlj  inqui/ition  in  all  parts  of  the  world,  to 
the  fpeedy  deftrudlion  of  7nillions  oi  fiouls,  and  to  the 
fruftrating  of  the  fweet  end  of  the  coming  of  the 
Lord  lejus,  which   was  to  fave  mens  fouls  (and  to 


252  T^he  bloody  Tenent  yet  more  bloody. 

that  end  not  to  deftroy   mens  bodies)   by   his  own 
blood. 

To  this  Mafter  Cotton  repHes,  when  the  kingdonies 

of  the  earth  fliall  become  the  kitigdomes  ot  the  Lord 

(Rev.  I  1. 1  I  5. J)  it  is  not  by  making  Qhriji  a  temporal 

king,  but  by  making  temporal  kings  nurling  fathers  to 

the  Church. 

Concern-         Truth.  If  the  5'fr//>/«rd' |  At  the  found  of  the  feventh 

'kfng/omes  trumpet]  which  is  the  lall  of  the  great  woes,  when 

of  the        the  time  of  Gods  wrath  (hall  be  come,  be  to  be  under- 

tvorlJ  be-   i^qqJ  q^  j.j^g  removing  ot  the  kin^domes  of  the  icorld 

coming  the  vj    iv/r     n        /->  r    \  '\  r- 1     •  r 

kingdoms  unto  Chrtjt,  Malter  Cotton  cannot  excule  [  140J  Chrijt 
of  Chriji  lejus  from  being  a  temporal  king,  and  the  kings  of 
the  earth  to  be  but  as  interior  and  fubordinate officers: 
For  if  they  adminller  Chrifts  kingdome  temporally, 
as  deputies,  officers  or  Minifters  temporally,  he  is  much 
more  then  himl'elf  a  temporal  king  and  Monarch. 

Peace.  Methinksallb,  if  that  committing  of  allyV/d^- 

me7it  to  the  Son  [lohn  5.  [22.] )  be  meant  of  Temporal 

judgement  in  jpiritual  things,  then  can  he  not  be  laid, 

not  to  be  a  temporal  king,  then   can   he  not  be  laid 

(when  thofe  words  were  Ipoken  and  ever  fince)  not 

Chriji  no   to  have  exercifed  a  temporal  government.      The  con- 

temporal    traty  whereof  is  moft:  true,   both  at  his  firft  coming, 

'"^'        and  ever  fince,  in  all  generations,  it  having  been   his 

portion,  and  t\\&  portion  of  his  followers  to  be  judged 

by  this  world,   although  himj'elf  and   his   judge  the 

world  fpiritually,  and  will  Ihortly  pafs  an  eternal Jen- 

tence  upon  all  the  children  of  men. 

Peace.  Matter  Cotton  addeth,  this  will  not  let  up  a 
civil  or  tetnpor  al  IJ'rael, nnXcis  all  the  members  ot  theCow- 
monwealth  be  compelled  to  be  members  of  the  church. 


The  bloody  Tenent  yet  more  bloody.  253 

Truth.  If  that  will  do  it  then  Chrijl  muft  be  a 
tetnporal  king,  I  fay  then,  when  the  kingdomes  of  the 
earth  fliall  become  the  kingkoms  of  the  Lord,  for 
(liall  not  the  kings  of  the  earth  compel  all  Chrifts 
Jheep  to  fubmit  unto  Chrift  lefus  their  heavenly yZif^- 
herd  ? 

Peace.  Yea  fecondly,  will  it  not  prove  that  all  thole 
cofnmonweals,  where  tnefi  are  compelled  explicitly  or 
implicitly  to  be  metnbers  ot  the  church,  are  holy  lands 
of  Canaan,   and   if  fo,   Oh   that   Mailer  Cotton  and 
other  worthy  fervants  ot  God,   may  timely  confider,  Touching 
whether  an  explicit  torcing  of  all  men  to  come  io{^'^^'"f 
church,  becaufe  men  cannot  be  denied  to  be  members  church, 
(at  leaft  by  implication)  with  fuch  members  and  con- 
gregations, with   whom   they  do  ordinarily  alfemble 
and  congregate,  although  they  be  injurioully  (indeed 
but  injurioully)  kept  off  from  communion  znd  partici- 
pation of  all  ordinances,  which  is  indeed  their  right 
and  due  if  they  be  (though  but  implicity)  conftrained 
and  forced  to  partake  of  any. 

Againe  (faith  Mafter  Cotton)  it  is  no  'ipanijh  Inqui- 
Jition  to  preferve  the  jheep  of  Chriji  from  the  raven- 
ing of  the  wolves,  but  this  rather  (which  is  the  prac- 
tice of  the  dilcuffer)  to  promote  the  principal  end  of 
the  Spanijh  inquijition,  to  advance  the  Romijh  tyranny, 
141]  idolatry  and  apojiacie,  by  proclaiming  impunity 
to  their  whorifh  and  wolvifh  emijfaries. 

Truth.  If  the  Nations  of  the  world  muft  judge  (as 
they  muft  by  Mafter  Cottons  dodtrine)  who  are  Chrijis 
jheep,  and  who  are  wolves,  which  is  a  whore  (fpirit- 
ually)  and  which  the  true  ?)pouJe  ot  Chriji,  and  ac- 
cordingly perfecute  the  whores  and  wolves,  this  then 


254  '^be  bloody  Tenent  yet  more  bloody. 

A  Spanijh  they  niuft  do  according  to  their  confcience,  or  elfe  (as 
all  the'""  Mafter  Cotton  elfewhere)  they  muft  fufpend.  What 
world.  is  this  but  either  to  let  up  a  Spcinijb  inquijition  in  all 
territories,  or  elfe  to  hang  up  all  matters  of  religion 
(by  this  fufpenlion  he  fpeakes  of)  untill  the  civil  Jlates 
of  the  icorld  become  chrijiiati,  and  godly,  and  able  to 
judge,  ^c.  and  what  is  this  in  effedl,  but  to  pra(tl:ife 
the  very  thing  which  he  chargeth  on  the  difculfer, 
to  wit,  a  proclaiming  an  impunity,  all  the  world  over, 
except  only  in  fome  very  few  and  rare  places,  where 
fome  few  godly  Magijirates  may  be  found  rightly 
informed,  that  is  according  to  his  own  confcience  and 
religion. 

Peace.  Yea  further  (which  I  cannot  without  great 
horror  obferve)  what  is  this  but  to  give  a  woful  occa- 
A twofold  fion  at  leaft:  to  all  Magijirates  in  the  world  (who  will 
Ay/'"'  not  fufpend  their  bloody  hands  from  pcrjecuting,  until 
Mafler  Cotton  iliall  abfolve  them  from  their  Jujpen- 
Jion,  and  declare  them  godly,  and  informed,  and  fit 
to  draw  their  fwords  in  matters  of  religion)  I  fay  oc- 
cafion  (at  leafl)  to  all  the  civil  powers  in  the  world, 
to  perl'ecute  (as  moll  commonly  they  have  ever  done 
and  do)  Chriji  himlelf,  the  Son  of  God  in  his  poor 
Saints  and  Jervants. 

Truth.  Yea,  if  Mafter  Cotton  and  hh  friends  of  his 
conjcience  fliould   be  call:  by  Gods  providence  (whole 
That  may  ivljcels   tum   about   Continually  in    the   depth  of  his 
confumethe councels  Wonderfully)  I  fay  Ihould  they  be  call  under 
ers.     ^^  reach  of  oppolite  Jwords,  will   they  not  produce 
Maffer  Cottons  own  bloody  tenent  and  doBrine  to  war- 
rant them  (according  to  their  conjciences)  to  deal  with 
him  as  a  wolfe,  an  idolater,  an  heretick,  and  as  danger- 


The  bloody  Tenent  yet  more  bloody.  255 

ous  an  emijfary  and  Jeducer  as  any  whom  Mafter  Cot- 
ton {o  accounteth  ? 

But  laftly,  Mafter  Cotton  hath  no  reafon  to  charge 
the  difcufter  with  an  indulgence  or  partiality  toward 
Rotnijh  and  wolvifli  emijfaries,  his  judgement  and 
pra6tife  is  known  fo  far  different,  that  for  departing 
too  far  from  them  (as  is  pretended)  he  fuffers  the 
142]  brands  and  bears  the  marks  ot  one  oi  Chrijis 
poor  perfecuted  hereticks  to  this  day  :  All  that  he 
pleaded  for,  is  an  impartial  liberty  to  their  confciences 
in  worjhippifig  God  as  well  as  to  the  confciences  and 
worjljips  ot  other  their  tellow-fubjefts. 

Veace.  When  Mathias  the  fecond   king  of  Hun- 
gary, Bohemia  &c.  (afterward  Emperor)  granted  to  his 
Proteftant  JubjeBs   the   liberty   of  their    confciences,  ^"'r"" , 
doubtlefs  it  had  been  neither  prudence  nor  juftice,  to  Emperor 
have  denyed  equal  liberty  to  all  of  them  impartially." ^'■'^w^''^^' 
But  to  finifti  this  Chapter,  Mafter  Cotton  laftly  affirm-  ^'^'p  "{ 

r        '        _  J  conjcience. 

eth,  that  it  is  not  truftrating  of  the  fweet  end  of 
Chrijls  coming  which  was  to  fave  fouls,  but  rather  a 
dired:  advancing  of  it,  to  deftroy  (if  need  be)  the 
bodies  of  thofe  wolves,  who  feek  to  deftroy  the  fouls 
of  thofe  for  whom  Chrif  died,  and  whom  he  bought 
with  his  own  blood. 

Truth.  The  place  referred  to,  was  Luk.  9.  [56.] 
where  the  Lord  Jefus  profeffeth  unto  the  rafh  zeal  of 
his  Difciples  (defirine  that  fire  might  come  down  from  ^^'''■l^ 
heaven  upon  the  rejujers  or  Lhrijt)  that  he  came  not  dejiroy 

'  Matthias,  third  fon  of  Maximilian  II,  privileges.      He   was    obliged    to    make 

(1557-1619)  in   carrying  out  his  policy  conceffions   which   were   not    altogether 

of  wrefting  the  crown   from  his   incapa-  agreeable  to  him.   Coxt,  Jujiria,  W.  <^i^- 

ble  brother,    Rodolph    11.,  was   obliged  io8  ;  Schiller,  Thirty  Tears  War,  24. 
to    promife    the    Proteftants    equal   civil 


came  not  to 


256  The  bloody  Tenent  yet  more  bloody. 

mens  bod-  [q  deftroy  mens  lives  but  to  fave  them  :  from  whence 
'te'/Jve"^  it  appears  that  Chrijl  Jefus  had  no  luch  intent  (as 
/i-wr/aaA.  Mailer  Cotton  feems  to  make  him  to  have  had)  to 
wit,  to  (■a.ve  fouls  by  deftroying  oi  bodies  :  but  to  lave 
foul  and  body,  and  that  for  foul  fake,  for  religion  fake, 
for  his  fake,  the  bodies  ot  none  (hould  be  deltroyed, 
but  permitted  to  enjoy  a  temporal  being,  which  alfo 
might  prove  a  means  ot  their  eternal  life  and  falva- 
tion,  as  it  may  be  was  the  very  cafe  of  fome  of  thofe 
Samaritans. 


Examination  of  CHAP.  XLIV. 

Peace. 
Chriflian   ^  I  ^He    next   Scripture   produced   by   the   prifoner 
vieapons       J_     againlt  perfecution  for  caufe  of  confcience  was  2 

conjtderea.  °_^,'-^  -  .  ^ 

Cor.  I  o.  The  weapons  ot  our  warfare  are  not  carnal, 
but  mighty  through  God,  &c.  unto  which  Mafter 
Cotton  anfwers,  that  he  fpeaks  not  there  of  cix-il  Mag- 
ijlrates. 

It  was  replied,  True,  for  in  fpiritual  things  the 
civil  weapons  were  improper,  though  in  civil  things 
moft  proper  and  fuitable. 

Matter  Cotton  now  replying  grants,  that  it  is 
indeed  improper  [143]  for  a  Magijirate  to  draw  his 
fword  in  matters  fpiritual,  yet  faith  he,  about  mat- 
ters I'piritual  they  may,  as  to  protect  in  peace,  and  to 
Jlave  of  dijlurbers  and  dejlroyers  of  them  :  And  he 
adds,  if  it  were  unfitting  for  carpetiters  to  bring  axes 
and  hammers  to  build  up  the  Ipiritual  kingdome  ot  the 


The  bloody  Tenent  yet  more  blooay.  257 

church  of  Chrijl,  yet  their  tooles  are  tit  to  build  Scaf- 
folds for  hearing. 

Truth.  It  is  ftrange,  and  in  my  underftanding  fuits 
not  with  the  reft  of  Mafter  Cottons  difcurfe,  to  wit, 
that  which  Mafter  Cotton  here  acknowledgeth,  that 
a  Magijlrate  is  not  to  draw  his  fword  in  fpiritual 
things,  but  only  about  them  :  when  throughout  the 
difcourfe  he  maintaines,  that  the  Magijlrate  muft  fup- 
prefs  the  heretick,  blafphetiier,  idolater,  fediicer,  that 
he  muft  reforme  the  church,  punifti  the  apojlate,  and 
keep  the  church  in  her  purity  ;  which  whether  they 
be  fpiritual  matters  or  no,  let  fuch  as  be  fpiritual 
judge. 

Peace.  He  is  (faith  Mafter  Cotton)  to  draw  his 
fword  about  fpiritual  matters,  to  proteft  in  peace,  as 
a  carpenter  may  build  Scaffolds,  &c. 

Truth.  If  Mafter  Cotton  mean  civil  peace,  he  knows  A falla- 
we  agree,  for  all  the  officers  of  peace  and  juftice  ought  ".''^.'^^" 
to  attend  that  work.     But  if  he   mean  fpiritual,   to  ujing  the 
wit,  that  by  Yas  fword  he  is  to  provide,  that  no  man"^''^>""''2' 
difpute  again  ft  his  religion,  that  no  man  preach  nor^'^^^'Jy  y 
write  againft  it,  let  it  be  well  weighed,  whether  th.e  Uual mat- 
fword  be  not  now  ufed  in  fpiritual  matters  :    As  alfo  '"'''■ 
whether  in  fuch  cafes  and  others  before  mentioned, 
the  civil  Magifrate  be  not  bound  by  Mafter  Cottons 
doBrine  to  interpofe  as  Judge  in  thefe  controverfes,  to 
pafs  fente7ice  and  to  punifti  whom  he  judgeth  delin- 
quent,  notwithftanding  that  both  parties  and   both 
religions  are  right,   and  righteous  and   holy  in    their 
own  perfwafions  and  confciences. 

Peace.   Belide,   I   know  you   deny  not  civil  con- 
veniences in  Gods  worjhip,  and  (therefore  when  there 
33 


258  The  bloody  Tenent  yet  more  bloody. 

is  need  upon  occalion)  the  help  of  a  carpenter  to  build 
Scaffolds. 

Truth.  True,  but  fince  Mailer  Cotton  compares  the 
Strange  work  of  the  Magtjlrate  to  the  building  of  a  carpen- 
arpcn  ^''>  ^^^^  'icajf'old,  let  US  ill  the  fear  of  God  conlider,  if  this 
Jimilitude  (like  fome  'itcajfolds)  be  not  all  too  weak, 
whereon  to  hazard  fo  mighty  a  weight  and  burthen: 
For  what  ihould  we  think  of  fuch  a  carpenter,  that 
144]  after  he  hath  built  his  Scaffold  for  people  more 
conveniently  to  hear  the  word  of  God,  lutfers  no  man 
to  preach  in  the  whole  country  (where  his  Scaffolds 
are  fet  up)  but  whom  he  pleafeth,  nor  no  doSlrine  to 
be  taught  but  what  he  liketh  ;  no  church  to  be  gath- 
ered, no  perfons  to  make  up  this  church,  no  perfons 
to  receive  the  Sacrament  but  what  he  approves  of: 
yea  and  further,  with  broad  axes  and  hammers,  and 
other  tooles  of  violence,  ihould  compel  all  perfons 
(diredtly  or  indiredfly)  to  come  to  church,  to  make 
ufe  of  his  Scaffold  imc.  Whether  this  be  not  the  true 
Jiate  of  the  bujinefs,  the  Carpenters  Son  Chrijl  JeJ'us 
will  lliortly  more  and  more  difcover,  and  break,  and 
tumble  down  thole  painted  Scaffolds  and  fairelt  houjes, 
which  are  not  built  and  framed  according  to  the  firft 
moft  blelfed  line  and  rule  of  his  holv  inliitution  and 
appointments. 


u 


Examination  of  CHAP.   XL V. 

Peace. 
Pon  the  unfitnefs  (alleadged)  oi fpiritual  weapons 
to  batter  a  natural  or  artificial  hold,  and  confe- 


T^he  bloody  Tenent  yet  more  bloody.  259 

quently  the  unfitnefs  of  natural  and  carnal  weapons 
to  batter  ihefpiritual  flrong  holds  in  the  heart,  Maf- 
ter  Cotton  replies,  that  he  allows  not  the  civil Jtate  to 
make  ufe  of  their  civil  weapons  to  batter  down  idol- 
atry and  herejie  in  the  fouls  of  men  :  But  if  (faith  he) 
the  idolater  or  heretick  grow  obftinate,  worfe  and 
worfe,  deceiving  himfelf,  &c.  Now,  he  maketh  not 
ufe  ot  /locks  and  whips  (which  will  but  exafperate  the 
malady]  but  of  death  and  banijhment,  that  may  cut  him 
off  from  the  opportunity  of  fpreading  his  leaven,  &c. 

Truth.   Methinks   in   this   palfage,   Mafter  Cotton 
refembleth  an  armed   man,   who   being  almoft  con- 
vinced,   or   overcome  by  the   Spirit   of  God  in    the 
former  part  of  this  paffage  (granting  how  unproper  ^^^  ^^'"j'^y 
and  unfit  carnal  weapons  be  in  Jpiritual  matters)  y^^  pjahe Eng,- 
being  loath  to  yeeld,  and  holding  up  the  goodnefs  oi/ip. 
his  caufe,  he  recovers  again,   and   grows  more  fierce 
and  violent :   for  bearing  more  gentle  {kvo-Siks  oijlocks 
and  whips,  he  cuts  deeper   with   no   lefs   then  quick 
and  dreadful  gafhings  oi  death  or  Banilhnient,  that  the 
world  (were  he  one  of  the  worlds  Monarchs)  may  be 
rid  of  fuch  idolaters,  hereticks,  &c. 
145]    Peace.  Oh,  How  can  Mafter  Cottoti  wash  this 
Tenent  from  blood ! 

Truth.   Yea  whether  this  tenent  be  not  invented  {2,%  All  civil 
once   that  learned   chancellor  oi  England  i2\^  of  all  zW^-^iV /» 
violence  again  ft  confcience)  for  an  end  or  inter  eji:'   or  as  /y^^  i„_ ' 
(that  incarnate  devil)  the  Pope  faid   more  plainly  o^tenji. 

'  "  It   was  a  notable   obiervation  of  a  monly  interefted   therein   themlelves  for 

wife  father,  and  no  lefs  ingenuoufly  con-  their   own   ends."     Bacon,    Of  Uniti  in 

fefled,  that  thofe   which   held   and   per-  Religion,    Works,  i.   13,  Montague's  edi- 

fuaded  preflure  of  confciences,  were  com-  tion. 


26o 


The  bloody  Tenent  yet  more  bloody. 


the  fable  of  Chriji,  for  honor  and  profit,  fliall  further 
be  examined. 

Peace.  But  who  can  read  \\\&  bloody  colour  in  \.\\\'s,book, 
and  yet  believe  what  IVIafter  Cotton  elfewhere  faith, 
that  he  holds  not  perfecution  tor  caufe  of  conjcience? 

Truth.  Lartly  I  askc,  whether  is  it  not  the  fame 
skill  and  power  of  Phyjick  and  Surgery,  that  preferves 
the  bodyzn^  each  member  in  health  and  welfare,  with 
that  which  cuts  off  (as  Mafter  Cotton  fpeaks)  the  Gan- 
grene Sec  ?  and  (iince  alfo  tis  in  vaine  to  go  about 
when  the  next  way  is  as  good  or  better)  what  means 
then  Maiter  Cotton  to  bring  in  the  Magi/Irate  ufing 
fp'tritual  means  in  all  lenity  and  wijdome  againfl: 
herejie  and  idolatry  in  the  fouls  of  men,  lince  death  or 
banijhnient  will  effeft  the  cure  fo  quickly. 

Peace.  To  proceed,  whereas  it  was  urged,  that 
although  civil  weapons  were  proper  \n  Jpiritual  mat- 
ters, yet  they  were  not  necejliry  6cc.  Mailer  Cotton 
replies,  this  is  but  a  meer  pretence,  becaufe  the  difcul- 
fer  (faith  hej  denies  all  Church  officers  and  Church 
weapons. 

Truth.  This  formerly  was  cleered  from  all  appear- 
ance of  pretence  becaufe  during  all  the  reign  of  the 
beajl  the  difculfer  granteth  the  impregnable  power  of 
the  Jpiritual  weapons  of  Chrijls  witnejjes,  Rev.  i  i . 
although  he  lee  not  extant  the  true  form  and  order 
of  the  kingdome  of  Chriji  J  ejus-  which  at  firfl  he  was 
pleafed  to  eftabliih.' 

Peace.  Mailer  Cotton  adds.  Although  Jpiritual 
weapons  are  mighty  to  purge  out  leaven,  and  to  mor- 
tifie  the  JleJlj  of  offenders,  yet  that  is  not  a.  J'uper/edeas 

See  202d  pige,/ttpra. 


Chrijis 

fpiritual 

weapons 

never 

wanting. 


The  bloody  Tenent  yet  more  blooay.  261 

to  civil  Magijlrates  to  negleft  to  punifli  thofe  fins, 
which  the  church  hath  cenfured,  if  the  perfon  cen- 
fured  do  proceed  to  fubvert  the  truth  of  the  Go/pel, 
or  the  peace  of  the  church,  or  the  fouls  of  the  people 

Truth.   Why   muil   the   Magijlrate   ftay  until   the 
party  cenfured  do  proceed  fo  and  fo  ?   Why  could  not 
he  have  fpared  the  drawing  [146]  forth  of  any  fpirit- 
ual   iveapons,  fince  they  are  fo   effedual   to  do  that  '^'^^  '^'^'^ 
which  was  not  in  the  power  and  reach  oix.hej'pirit-i'^f^^/ 
ual  ?  Why  was  not  the  firft  objlinacy  (which  merited  wcrf/w- 
the  Ipirituaiy/ro^ij-  and  cenjures]  worthy  of  the  exer-^''^''^  ." 
cije  ot  the  civil  Magijlrates  power  and  zeale  ?  uaf. 

Peace.  Me  thinks  this  is  an  evident  demonjlration 
that  men  repofe  more  confidence  (however  they  de- 
ceive themfelves  to  the  contrary)  in  the  Jword  oi Jleel 
that  hangs  by  the  fide  of  the  civil  ojpcer,  then  in  the 
two-edged  fword  proceeding  out  of  the  mouth  of 
Chrijl  J  ejus.  Rev.  i.  [16.] 

Truth.  The  truth  is,  fuch  doctrine  makes  Chrijls 
Jpiritual  Jword  h\iX.  Jerviceable  and  Jubordinate  unto 
the  temporal  or  worldly  powers :  and  prefents  the 
church  but  making  ejfayes  and  trials  of  that  cure 
which  death  and  banijhment  (gilded  over  with  pre- 
tence of  Gods  glory,  &c.)  they  think  will  not  faile 
to  effed:,  &c. 

Peace.  More  plainly  therefore  writes  another  Au- 
thor (of  Mafi:er  Cottons  mind)  thus:  It  is  known  by 
experience  that  one  reprooj'  or  threatning  from  the 
Magijlrate,  hath  been  known  to  do  more  then  an 
hundred  admonitions  from  the  Minijler. 

Truth.  Yea  no  queftion,  to  force  a  nation  or  a 
world  of  men  to  play  the  idolaters,  hytocrites,  &c.  but 


262  The  bloody  Tenent  yet  more  bloody. 

Gods  true  Jervants  (of  whom  thefe  three  famous  yews 
are  type,  Dan.  3.  [17.])  know  that  God  whom  they 
ferve  is  able  to  deH%'er  them  from  fuch  fiery  threatnings 
and  executions.  But  if  he  pleafe  to  try  them  (as  his 
gold)  in  inch. Jii-ry  tryals,  they  will  not  bow  down  to 
invented  gods  or  ivorJJjips. 

Peace.  Methinks  (dear  truth)  fuch  Minijiers  deal 
upon  the  point  and  in  effed;  with  the  crcil  Magijlrate, 
jufi:  as  that  ambitious  Pope  with  the  Emperors,  to  wit, 
make  them  hold  the  Jlirrop  while  they  mount,  Off." 
But  I  grieve,  &c.  What  think  you  therefore  of  Maf- 
ter  Cottons  cenfure  of  the  reft  of  the  difcourfe  in  this 
Chapter,  to  wit,  that  it  is  but  (as  ^Jude  fpeaks)  clouds 
without  waters,  words  without  matter,  &c. 

Truth.  I  will  fay  no  more,  but  this,  Happily 
(through  Gods  mercy)  Mailer  Cottons  cenfure  may 
occalion  fome  to  view  what  he  defpileth,  yea  and 
happily  to  finde  ibme  heavenly  drops  out  of  thofe 
contemned  empty  clouds. 


147J  Examination  0/"  CHAP.   XLN'I. 

Peace. 

Rom.  13.  1 1  AHe  13  to  the  Rom.  which   the  an/hverer  quotes, 

onjt  ere     j^      -^  zfort  of  of  fuch  importance,  in  l"o  many  con- 

troverjies  depending  between  the  Papiil:  and  Protef- 

tant,  and  between  many  Protejiants  among  themfelves, 

'  Alexander  III.  and  Frederick  Barba-  the   Pope   left   St.    Marks   the   Emperor 

rofla,  met  at  Venice  July  24th,  1  177,  to  held  his  llirrup  as  he  mounted.   Milman, 

dole  the   ftrife   of  the    Popes   with   the  Latin  Cbrijliartity,  iii.  537. 
imperial  houle  of  Hohenftaut'en.    When 


The  bloody  Tenent  yet  more  bloody.  263 

that  all  feek  to  gaine  and  win  it :  In  this  prefent  con- 
troverlive  I  finde  a  wonderful  wrejihig  ot  this  holy 
Scripture  even  by  many  holy  and  peaceable  (though 
herein  violent  and  finful)  hands:  and  let  the  charge 
be  examined  in  the  fear  ot  God,  whether  flanderous 
(as  Mafter  Cotton  intimates)  or  true  and  righteous. 

Mafter  Cotton  freely  grants,  that  this    1 3   to  the 
Rom.  exhorteth   unto  fubjeBion  to  Magijirates,  znd '^^^  S''^"' 
love  to  all  men,  which  are  duties  of  the  fecond  table  -.-jl^  Ij^n 
But  yet   withal  he  anfwers,  that  it  will   not  follow  Magipate 
that  Ma^iftrates  have  nothing  to  do  with  the  viola- "'"/!''"',&"' 

c>  J  o  ^  zuith  the 

tion  of  the  firjl  table;  and  further  faith,  that  it  is  z keeping  of 
pUiine  cafe  that  amongft  the  duties  of  the.  fecond  table,  the  fecond 
people  may  be  exhorted  to  honor  their  Magijirates, 
and  children  may  be  exhorted  to  honour  their  Pa- 
rents ;  but  will  it  (faith  he)  thence  follow,  that  Mag- 
ijirates have  nothing  to  do  with  matters  of  religion 
in  the  church,  or  parents  in  the  family  ? 

Truth.  I  anfwer,  the  Jcope  of  the  difcourfe  was  to 
prove,  that  it  pleafeth  the  Spirit  of  God  in  Paul  here 
only  to  treat  of  the  duties  of  the  fecond  table,  unto 
which  limitation  or  reJlriSiion  Mafter  Cotton  fpeaks 
not  at  all,  but  only  granteth  in  general,  that  it  fpeak- 
eth  of  the  duties  ot  (he  fecond  table :  And  I  ftill  urge 
and  argue,  that  the  fpirit  of  God  difcourfing  fo  largely 
in  this  Scripture  of  the  duties  of  Magif  rates  and  peo- 
ple, and  treating  only  of  civil  things,  in  that  civil 
relation  between  Magijirates  and  people,  points  as 
with  a  finger  of  God  at  their  error,  that  wrefl  this 
Scripture  to  maintaine  the  power  of  Magijirates  and 
civil  Ji ate s  in  the  Jpiritual  and  church  ejiate  of  the 
kingdome  of  Chrijl. 


'64  'The  bloody  'Tenent  yet  more  bloody. 

Peace.   But   what    may  be  faid  to  Mafter  Cottons 

argument  ? 

Truth.  I  anlwer  If  people  are  hound  to  yeeld  obe- 
dience in  aW/ things  to  civil  officers  of  ihejlate,  Chrif- 
tians  are  much  more  bound  to  yeeld  obedience  (accord- 
ing to  God,  to  the  f'piritual  officers  |  148I  o'i  Chrijls 
kingdome :  But  how  weak  is  this  argument  to  prove 
that  therefore  the  civil  officers  o'i  thtjiate  are  confti- 
tuted  rulers  or  governors,  prefervers  and  reformers  of 
the  Chrijiian  and  fpiritual Jlate,  which  differs  as  much 
from  the  civil,  as  the  heavens  are  out  ot  the  reach  of 
this  earthly  Globe  and  Element} 


Examination  o/'  CHAP.   XLVII. 

Peace. 

CahinanJ  \  Gainft  the  Judgement  of  thofe  blelfed  worthies 
Beta's  £\^  alleadged,  [Calvin  and  Beza)  conhning  this  paf- 
on  Rom.  fage  of  Rom.  I  3.  to  the  fecond  table,  Mafter  Cotton 
•  3-  here   oppofeth    their  judgement   for   the  Magiflrates 

power    in    matters    of  religion    in    other    writings  of 
theirs,  yea  and  from  this  very  Scripture. 

Truth.  This  their  judgement  for  the  Magijlrates 
power  was  granted  and  premifed  before;  yet  let  the 
exprejjions  of  thofe  worthy  men  (produced  by  the  dif- 
cujfer  on  this  Chapter)  be  faithfully  weighed,  and  it 
will  cleerly  appear,  that  (as  Jatnes  fpeaks)  thofe  ex- 
cellent  men   endeavoured   to   bring   from   the  fame 


The  bloody  Tenent  yet  more  bloody. 


265 


fountaines  fweet  water  and  bitter,  ^N\{\c\^.  is  monftrous 
and  contradictory.' 

Peace.  The  pith  of  what  Mafter  Cottoti  further 
faith  in  this  Chapter,  I  conceive  is  couched  in  thefe 
demands  :  Are  not  (faith  he)  all  duties  of  righteouf- 
nejs  to  man  commanded  in  the  Jecond  table,  as  well 
as  all  duties  oi  holinefs  to  God  zre  commanded  in  the 
^rjl  table}  Is  it  not  a  duty  o^ right eoujnefs  belonging 
to  the  people  of  God,  to  enjoy  the  free  palfage  of 
religion  ?  &c.  Is  it  not  an  injurious  dealing  to  the 
people  of  God,  to  difturbe  the  truth  of  religion  with 
herejie,  the  holinejs  ot  ivorjhip  with  idolatry,  the  purity 
oi  government  with  tyranny}  and  he  concludes,  It  fo, 
then  thefe  wayes  oi  unrighteoujnefs  are  juftly  punifh- 
able  by  i\iefecond  table. 


'  Williams  quoted  from  the  Commen- 
taries of  Calvin  and  Beza  to  luftain  his 
view  of  Romans  xiii.  See  Bloudy  Tenent, 
75-76,  Pub.  Narr.  Club,  iii.  153-155. 
Cotton  replies,  "  how  farre  off  Calvin's 
Judgement  was  to  rettraine  Civill  Mag- 
iftrates  from  meddling  in  matters  of  Re- 
ligion, let  him  interpret  himfelfe  in  his 
own  words  (in  his  opufcula)  in  his  An- 
fwer  to  Servetus,  who  was  put  to  death 
for  his  Herefies  at  Geneva  by  his  pro- 
curement. This  one  thing  (faith  he) 
fulficeth  me,  that  by  the  coming  of 
Chrift  neither  was  the  State  of  Civill 
Government  changed:  nor  anything  ta- 
ken away  from  the  Magiftrate's  office. 
Goe  to  then,  that  which  Paul  teacheth 
(Rom.  13.  4.)  that  he  beareth  not  the 
Sword  in  vaine,  ought  it  to  be  reftrained 
to  one  kind  onely  ?  they  themfelves  con- 
fefle  with  whom  I  have  to  deale,  the 
Magiftrates  are  armed  of  God  to  punifh 
open  crimes,  fo   that  they  abftaine  from 

34 


matter  of  religion,  that  fo  ungodlinefle 
may  run  riot  by  their  connivance.  But 
the  Holy  Ghoil  crieth  out  againft  this 
in  many  places,  &c."  "  Heare  now  how 
Beza  interpreteth  the  fame  Text  in  his 
Booke  entitled  De  Hareticii,  a  Magif- 
tratu  puniendii.  Paul  witnefTeth  faith  he, 
that  the  Magillrate  is  God's  Minifter, 
who  beareth  the  Sword  to  take  ven- 
geance on  them  that  doe  evill,  Rom.  13. 
4.  wherefore  one  of  thefe  two  mull  needs 
be.  If  Magiftrates  fhould  have  no  juft 
power  over  Hereticks,  either  that  Here- 
ticks  are  not  evill  doers  (which  islogrofle, 
that  I  thinke,  it  needs  no  Refutation)  or 
elfe  that  Pauls  fpeech  is  to  be  reftrained 
to  a  certaine  fortof  evill  deeds,  to  wit,  fuch 
as  they  call  corporall  (Innes  :  of  which  dif- 
tinftion  of  evil  deeds,  I  fhall  difpute  more 
largely  hereafter."  BlouJy  Tenent  Wajhed, 
97-100.  Cotton  makes  reference  to  both 
thefe  works  in  his  Anfwer  to  the  Prifon- 
er's  Arguments.  Pub.  Narr.  Club,\\\.  52. 


266  The  bloody  Tenent  yet  more  bloody. 

Truth.   I   anfwer,   It   hath   plealed  the  Father  of 
Unright-    Hgfjts  to  opcii  the  cyes  of  thoufands  of  his  fervants  in 
civil  and    thefe  later  times  to  difcerne  a  fine  fpun  fallacy  in  the 
fpiritual.   tearm  of  unrighteoufnefs  and  injury  which  being  two- 
fold y/>/r/V«d/  againft  religion  or  fpiritual  Jtate,  and 
1 49 J  civil  againft  the   ivorldly  or  civil  Jiate  :    It  is  no 
civil  injury  (which  he  grants  is  the  bufinefs  of  this 
I  3  to  the  Romanes  in  matters  of  the  fecond  table)  for 
any  man   to  difturbe  or  oppofe  a  doBrine,  ivorlhip  or 
Spiritual   government  fpiritual :    Chriji  'Jefus  and  his  tnejjengers 
wars  with-  and  fervants  did,  and  do  profefs  z.  fpiritual  war  againft 
"dift'itrb-      ^^  doilrine,  worjhip  and  government  of  the  Jeivflh  the 
ame.         Turkijh  and  other  Pagan  and   Antichri/tian  religions 
of  all yor^J'  zn6.feds,  churches  zndfocieties  :   Thele  all 
againe   oppofe  and   fight   againft  his   dotlrine,   wor- 
jhip,  government :     And    yet    this    war   may   be    fo 
managed   (were  men  but  humane  civil  and  peacea- 
ble) that  no  civil  injury  may  be  commieted  on  either 
fide. 

Peace.  We  may  then  well  take  up  (as  Mafter  Cot- 
ton doth)  Beza's  own  words  on  Rom.  i  3.  4.  The  civil 
fword  murt  take  vengeance  on  them  that  do  evil:  It 
muft  therefore  follow  that  hereticks  are  not  evil  doers 
(which  is  grofs,  &c.)  Or  elfe  that  Pauls  fpeech  is  to 
be  reftrained  to  a  certaine  fort  ot  evil  deeds,  to  wit, 
fuch  as  they  call  corporal  fns,  of  which  he  faith,  he 
difputeth  largely,  elfewhere. 

Truth.  And  fo  (through  the  help  of  the  moft  high) 
fliall  I,  in  proving,  that  the  fecond  fort,  to  wit,  exter- 
nal, corporal,  civil  evils  between  man  and  man,  city 
and  city,  kingdomes  and  Nations  (in  this  fain  eftate  of 
mankind,  wherein  all  civility,  and  humanity  it  felf  are 


The  bloody  Tenent  yet  more  bloody.  267 

violated)  are  alone,  and  only  intended  in  this  Scrip- 
ture by  the  holy  Spirit  of  God  and  Paul  his  penman. 


Examination  of  CHAP.   XL VII I. 

Peace. 

TO  the  lecond  argument,  to  wit,  the  incompetency 
of  thofe  higher  powers  to  which  Paul  requires 
fubjeBion,  which  in  his  time  were  the  ignorant  and 
Pagan  perfecuting  Emperors,  and  their  fubordinate 
governors  under  them,  Mafter  Cotton  replies. 

Firft,  It  is  one  thing  to  yeeld  fubjeftion  to  the 
righteous  decrees  of  ignorant  and  Pagan  Magijlrates : 
And  another  thing  to  obey  their  ordinances  in  mat- 
ters of  faith  and  wordiip,  and  government  of  the 
church :  The  former  ot  thei'e,Chri/lians  did  [150]  yeeld 
unto  the  Romane  Magijirates,  even  fubjeBion  unto 
the  death  ;  the  other  they  did  not,  nor  ought  to  yeeld, 
as  knowing  God  was  rather  to  be  obeyed  then  ma?i. 

Truth.  SubjeBion  may  be  either  to  lawful  govern- 
ors, or  but  pretenders  and  iifurpers  :  Again  fubjeBion 
to  lawful  rulers  may  be  in  cafes  pertaining  to  their 
cognizance,  or  in  cafes  which  belong  not  to  their,  but 
znothtv  court  ov  tribunal ;  which  undue  proceeding 
is  not  tolerable  in  all  well-ordered y,?^/<?j-. 

We  ufe  alfo  to  fay,  that  fubjeBion  is  either  aBive  Thenature 
or  pafive  :   Now  although  we  finde  the  Lord  requir-  "f'y'Z 
ing  and  his  fervants  yeelding,  all  aBive  or  pafive  obe-  to  dvU 
dience  to  the  Romane  Emperors,  and  their  deputies,  yetpowers. 
linde  we  not  a  tittle  of  the  Lords  requiring,  or  his 
people  yeelding  any  kind  oi  J'ubjeBion  to  thofe  Ro- 


268  The  bloody  Tenent  yet  more  bloody. 

tnane  Emperors  or  their  deputies  in  the  matters  of 
Chrijliati  religion  except  it  be  of  fo  many  hundred 
thoufand  of  their  bodies,  as  the  bodies  of  Lambs  to 
the  devouring  jaws  of  thofe  bloody  lyons  and  devillilh 
Mofijlers,  of  more  then  barbarous  cruelty. 
OftheRo-  Peace.  But  (Secondly, faith  Mafter  Co/Zow)  although 
rors  power^^  Romati  Etiiperors  were  incompetent  'Judges,  yet 
infpirit-  the  Word  oi  Chriji  which  commandeth  a  duty,  com- 
inandeth  alfo  the  neceifary  means  which  tend  to  that 
duty,  and  therefore  giving  them  a  power  and  charge 
to  execute  vengeance  on  evil  doers,  and  that  in  mat- 
ters ot  fpiritual  unrighteoufnefs  againll  the  Church, 
as  in  matters  of  civil  unrighteoufnefs  againd:  the  Com- 
monweal, it  behooved  them  to  try  and  liilen  after 
the  true  Religion,  to  heare  and  try  all. 

Truth.  Marter  Cotton  may  here  be  intreated  to  take 
notice  of  his  own  dijiintlion  oi unrighteoufnefs  (which 
a  little  before  he  leemed  to  me  to  forget)  for  here  he 
rightly  diflinguilheth  between  fpiritual  matters  of 
unrighteousnefs  again  ft  the  church,  and  civil  unright- 
eoufnefs againft  the  Cotnmonweal :  I  therefore  urge 
(as  before)  that  the  civil  Magijlrate,  although  he 
punifh  (according  to  his  civil  place  and  calling)  civil 
unrighteoufnefs  againft  xhtjlate,  yet  he  hath  no  war- 
rant from  Mafter  Cottons  argument,  nor  any  from 
the  Lord  fejus  Chrijl,  to  ^\in'\ih  Jpiritual  unrighteouj- 
nefs  againfl  the  church,  and  why  then  Hiould  that 
tearm  of  unrighteoufnefs  fo  generally  and  fallacioufly 
go  undiflinguilhed,  and  Mailer  Cotton  thus  promif- 
cuoully  proclaime  idolatry  is  unrighteoujhefs,  herejie  is 
unrighteoufnefs,  and  therefore  the  civil  Magijlrate  is 
bound  to  punilh,  ^c  ? 


The  bloody  Tenent  yet  viore  bloody.  269 

151]    2.   But  oh  that  this  ?}mxime  alleadged  by  Maf- 
ter  Cotton  might  receive  its  due  ^weight  and  confidera- 
tion  !  hath  Chriji  commanded  all   means,  as  well  as 
the  duty  ?  what  then  is  the  reafon  that  fince  (as  Maf- 
ter  Cotton  argues)  that  Chriji  hath   commanded  all 
the  civil  powers  ot   the  world  llich  a  Jpiritual  duty, 
and  yet  (I  fay)  that  all  or  moft  of  the  civil  Jiates  o^Foule  im- 
the  world,  (beyond  comparifon)  are  not  furnifhed  by  Za/J}"^ 
Chriji  with   thofe   chief  tneans,   of  grace   and   light,  Ckrifl 
whereby  to  try  and  Jearch,  as  Mafter  Cotton  exhort-  J''-^"'- 
eth  ?  Or  (in  fome  few  places,  where  means  of  light 
are  vouchfafed)  with  hearts  and  Jpirits  unto  fuch  a 
duty  ?   May  we  not  here  fay,  that   men   make  Chriji 
Jejus  (in  appointing  fuch  officers,  fuch  a  duty,  with- 
out furniiliing  them  accordingly)  to  forget  that  max- 
ime  of  his  Type   Solomon   [Prov.  26.  [6.j)    He  that 
fendeth  a  mejjdge  by  the  hand  of  a  fool,  cutteth   off 
the  leg,  and  drinketh  datnmage  ?   Did  not  Chriji  know 
(as  well  as  John)  that  all  the  world  lay  in  wickednej^s, 
that  all  the  world  (in  a  refped:)  was  then  Roman  Pa- 
ganijh,  and  that  all  the  world  in   atter  ages  would 
wonder  after  the  beajl,  and  become  Roman  Popijh  ? 
Or  can  we  imagine  that  Chriji  Jefus  did  not  forefee  Chriji per- 
the  cutting  off  of  legs,  and   the  cup  of  dammage  ^nd'^'f^'^^^^ 
lofs  which  he  muft  drink,  in  fending  his  minde  -iXi^overhis 
will  into  the  world  by  fuch  fooliih  injiruments  ?  churches 

Peace.   Surely  Mafter  Cotton  would  never  advife  ^\^&  Ipointeth 
civil Jl ate  ty  [to]  fend  a  weighty  cauj'e,  and  the  lives  o^mne  but 
Jbuldiers  with  fuch   captaines :   Nor   will  he   fet  zn.^""^"^ . 
unruly  childe  under  the  rod  of  fuch  teachers  or  reform-  Mmijiers. 
ers :   He  will   not  fet   forth  his  Farme  or  betruft  his 
cattel,  no  not  his  very  hogs  to  fuch  keepers. 


270  The  bloody  Tenent  yet  more  bloody. 

^^"^  Truth.  On  the  other  hand,   let  the  government  of 

clreful'lnd^^^'J^^  kmgdome  be  laid  upon  the  right.  Jhoulders,  and 
mofl  wife  we  rtiall  rindc  the  admirable  ivijdonie  and  care  oi 
Py^'fi'"  Chriji,  in  the  affaires  of  his  kingdom,  in  appointing 
kingdome.  fuch  meffengers  or  Apojiles  to  gather  and  found  his 
churches,  as  alfo  ordinary  Pajlors,  Shepherds,  or  teach- 
ers, for  their  feeding  and  building  up,  zf^c. 

The  qualihcation  ot  thefe  the  Spirit  of  God  hath 
exprelly  and  exadlly  recorded,  wherein  (according  to 
the  principle  mentioned  by  Mafter  Cotton)  ChriJI 
Jejus  his  higheft  care  and  ivijdoiiie  Oiines  moft  glo- 
rioully  in  appointing  the  means  as  well  as  the  duty  it 
felf 

Peace.  But  Mafter  Cotton  addeth,  that  the  caufes 
oi  religion,  |  152]  wherein  we  allow  the  civil  Magif- 
trate  to  be  Judges,  are  fo  fundamental  and  palpable, 
that  no  Magiftrate  ftudious  of  Religion  in  the  tear 
of  God,  cannot  but  judge  :  i'uch  as  cannot,  they  ought 
to  forbear,  ^c.  the  exercife  ot  their  power,  either  in 
protedling  or  punilhing  matters  of  Religion  till  they 
learn  lb  much  knowledge  ot  the  truth,  as  may  inable 
them  to  difcerne  of  things  that  differ.  This  forbear- 
ance ot  theirs  (faith  he)  is  not  tor  want  ot  authority 
in  their  callings,  nor  for  want  of  duty,  in  their  con- 
fciences,  but  want  ot  evidence  to  them  in  the  caufe: 
In  which  cafe  Magiftrates  are  wont  to  torbear  their 
exercile  ot  power  and  judgement  even  in  civil  cales. 
'Truth.  O  the  miferable  allowance  which  Mafter 
Cotton  hath  brought  the  kings  and  governors  ot  the 
•world  unto  !  IVe  allow  them  (faith  he)  to  judge  in  fuch 
fundamentals  and  palpable  caufes,  6cc.  Oh  with  what 
proud  znd  domineering  feet  do  all  Popes  tread  upon 


The  bloody  Tenent  yet  tnore  biooay.  271 

the  necks  even  of  the  higheft   kings  and   Emperors !  ^'^'^ 
The  Magijlrate  muft   wait   at   their  gates  for   their  ^;j,'^y'J/^;. 
poor  allowance :  They  (hall  judge,  and  they  iliall  not/>^  with 
judge  :   They  rtiall  judge  that  which  is  grojs  and  p^l-'^  "^f 
pable,  and  enough  to  hold  the  people  in  Jlavery,  and 
to  force  them  to  facrifice  to  the  Priejls  belly  ;  but  the 
more  fublime  and  nicer  myjieries  they  muft  not  judge 
or  touch,  but  attend   upon  the  tables  of  the  Priejis 
infallibility . 

Peace.  Concerning  fundamentals  [dear  truth)  you.  jhe  nature 
have  well  obferved,  that  fince  the  apojiacy,  and  the"/'"'''^'^''''^ 
worlds  wondring  after   the   beajl,   even  Gods  fervants^^Jy^^^^^;*^ 
themfelves    (untill  yejierday)    have   not  fo   much    2£,  fime  the 
heard  of  fuch  a  kind  of  church  (and  fo  confequently  ''/"AA- 
of  fuch  a  Chrift  the  head  of  it)  as  Mafter  Cotton  now 
profelfeth  :    For,  no  other  ffiatter  and  /orwf  of  a  church 
(about   which    Mafter   Cotton  juftly   contends)    was 
known    I   fay  among   Gods   people   themfelves,    (till 
yefterday)  then  the  matter  and  form  of  the  ftone  or 
woodden  Parijh-church. 

Truth.  Yea  an  happy  man  were  Mr.  Cotton  could 
he  reftiiie  and  fettle  thofe  foundations  which  are  yet 
fo  controverted  amongft  Gods  fervants,  to  wit,  the 
DoBrine  of  Baptifmes,  and  laying  on  of  hands. 

Feace.  You  may  alfo  mention  other  foundations, 
which  want  not  their  great  difputes  among  the  fer- 
vants of  Chrift. 

Truth.  But  further,  that  Chrift  Jefus  the  ivifdome 
of  the  [153]  Father,  ftiould  commit  his  wife,  his 
church,  to  be  governed  in  his  abfence  by  fuch  who 
generally  know  not  the  church  and  Saints  but  cruelly 
and  blafphemoufly/>d'r/^f«/^  them  with,  fire  2.nA  fword. 


272  The  bloody  Tenent  yet  more  bloody. 

Monftrous  and  this  with  charge  to  lufpeiid   moll  Magijlrates  of 
ujpentions  ^^^  -world,  and  that  all  their  dayes  from  generation  to 
generation,  as  appeareth  in  all  parts  of  the  world  which 
is  fuch  a  tiiofijirous  and  blafphemous  Paradox,  that  com- 
mon reajon  cannot  digell:,  nor  futfer. 

Peace.  If  Merchants  and  owners  of  Jloips  fhould 
commit  their  vejjels  to  fuch  men  as  wanted  ability  to 
Jieer  their  courfes,  nay  could  not  tell  what  i-Jhip  was, 
yea  were  never  like  to  know  all  their  dayes,  furely  it 
were  not  only  matter  of  admiration,  but  even  of  laugh- 
ter and  deri/ioH,  among  all  the  fons  of  men. 

Truth.   But  further,   How  weak  is  that  dijlintlion 

which    Mailer  Cotton   makes   between   authority  of 

calling,  and  duty  and  evidence  in   the  cauje,  when   in 

all  judicatures  in  the  whole  world,  even  amongfl  the 

Pagans,   there   is    necelfarily   fuppofed    belide    thefe 

Spiritual    three,  a  fourth,  to  wit,  ability  or  skill  oi  dijcerning  or 

courts  and  judging  in  fuch  cafes:   Now  cognizance  of  the  cauJe 

J"  Sf'-     OP  c-Duience  of  the  caufe  may  be  wanting  in  mofl:  able 

judges,  where  matters  are  not  proper  or  not  ripe  for 

hearing  and  trials  ;  whereas  our  difpute  is  of  the  very 

ability  or  skil  of  judging,  which  Mailer  Cotton  him- 

felf  confelfeth  is  wanting,  except  in  I'uch  Magijlrates 

as  fear  God,  which  will  be   found  to  be  but  a  little 

flock,  efpecially  compared  with   the  many  thouiands 

and  ten  thoufands  of  thofe  who   neither   know  God 

nor  Chrijl,  nor  care  to  know  them,  and  this  in   all 

X.h.<ijlates,  regions  and  civil  governments  oi  the  world. 


The  bloody  Tenent  yet  more  blooay.  2JT^ 

154]  Examination  of  CWP^F.  XLIX. 

Peace. 

Concerning  Pauls  appeale  to  Cafar,  it  was  argued 
that  Paul  appealed  to  Ccejar  even  in  fpiritual 
things  ;  which  that  Paul  did  not  nor  could  not  do 
without  the  committing  ot  five  great  evils,  was  plead- 
ed in  this  Chapter,  Mafler  Cotton  replies  no  more 
but  this,  The  reafons  are  but  Bulrujhes. 

Truth.  Whether  they  are  fo  or  no,  or  rather  the 
Bulrulhes  and  weak  things  ot  God,  which  the  gates 
of  hell  (hall  never  be  able  to  (liake,  let  the  Saints 
judge  in  the  fear  ot  God. 

Peace.  Mafter  Cotton  adds*  further  in  this  Chapter, 
that  Paul  pleadeth  he  was  not  guilty  in  any  of  thofe 
things  whereof  the  Jews  accufed  him  :  thofe  things 
(faith  he)  concerned  the  Law  of  the  Jews  and  the 
Temple,  which  were  matters  of  religion  ;  and  for  trial 
•thereof,  he  appealed  to  Ccefar. 

Truth.  Ly/ias  the  chief  captaine  in   his  letter  to 
Felix  the  Governor  (Chap.  24.)  diftingui(heth  (verf. 
29.)  into  quejlions  of  the  Jews,  Law,  and  (fecondly)  '[""'^^'"S 
matters  worthy  of  death  or  bonds :  Now  tis  true  th^peanngto 
"Jews  charged    Paul  with   offences   againft   religion,  C^far. 
their  Law  and  the  Temple  :   Secondly,  againft  the 
civil Jlate,  and  w'xth /edition.      For  the  firft,  although 
it  is  apparent  that  all  the  i'cope  of  Pauls  preaching, 
was  to  exalt  Chrift  Jefus,  and  to  preach  down  Mofes 
Law  ;  yet  at  this  prefent  time  of  his  apprehenlion, 
he  had  feen  caufe  to  honour  Mofes  his  injlitution  at 
yerufaletn  (which  was   the  wildome  of  God  in   him 
for  a  feafon,  for  the  Jews  fake,  and  his  own  glory- 

3  5 


274  ^^^  bloody  Tenent  yet  more  bloody. 

fake:)  And  he  had  not  at  this  prefent  fo  much  as 
difputed  with  any  in  the  temple  (which  was  not  fo 
hainous  a  matter  in  Vauls  eye,  as  it  is  well  known  by 
his  conftant  praftice. )  Secondly,  for  matters  of  civil 
crime,  he  pleadeth  that  he  ftirred  up  no  man,  not  in 
the  Synagogue  nor  City,  and  profelfeth  (Chap.  25.) 
that  if  he  had  committed  ought  worthy  oi  death,  he 
would  not  wave  death  :  Tis  true  that  Paul  was  charged 
by  the  lews  with  both  thefe  kinds  of  offence,  relig- 
ious and  civil  (according  to  Lyjius  his  dijiinclion]  but 
that  Paul  appealed  to  Ccejar  for  tryal,  that  is,  for 
trial  of  his  per/on  and  cauj'e  in  any  religious  refpedl, 
as  it  cannot  be  colledled  from  the  Scripture  or 
155]  Pauls  own  words!  fo  thofe  five  reafons  againft 
it,  will  evidently  difprove  it,  if  they  be  well  and 
throughly  weighed  in  the  balance  of  the  San&uary  in 
the  light  and  fear  of  God. 
Pauls  ap-  Peace.  I  cannot  in  my  underrtanding  clear  Mafter 
Cafar.  CottoHs  own  words  trom  dertroying  one  another.  Tis 
true  (faith  he)  thole  live  fins  might  have  been  charged 
upon  Vaul  with  fome  colour,  it  he  had  appealed  to 
Ccejar  whether  his  religion  or  Minijiery,  or  Minijlra- 
tion  were  of  God  or  no  .''  But  yet  (faith  he)  he  might 
appeal  whether  his  religion,  Minijlry  or  Miniftration 
were  guilty  of  anv  capital  crime  againft  the  Law  of 
the  lews,  or  the  temple,  or  againll  CceJ'ar. 

Truth.  Indeed  what  difference  is  there  between 
the  judging  whether  this  Minijiery  delerve  death 
(fuppofing  a  falfe  Minijiery  is  worthy  of  death)  or 
judging  whether  it  be  of  God,  or  fa Ij'e  and  idolatrous? 
mulf  not  he  that  fits  judge  of  the  dej'ert  and  punijh- 
wf«/,  judge  alio  of  the  crime  and  fad:,  whether  fo  or  no.? 


7he  bloody  Tenent  yet  ?nore  blooay.  275 

Veace.  When  Mafter  Cotton  fhall  affirme  (and  truly) 
that  the  Magijlrates  of  IJrael  were  to  judge  a  talfe 
prophet  to  death,  will  he  not  alfo  grant  that  they  were 
to  judge  whether  fuch  perfons  lb  charged  were  falfe 
prophets  or  no  ? 

Truth.  Yea,  and  when  Mafter  Cotton  fliall  affirme 
(as  unjuftly)  that  civil  Magijlrates  in  all  nations  of 
the  world  ought  to  kill  or  banilh  hereticks,  blajphe- 
mers,J'educers,  out  of  their  dominions  2.x\di  juriJdiB ions, 
doth  he  intend  that  they  fliall  try  and  examine, 
whether  they  be  fuch  and  fuch  or  no  ?  But  bleifed 
be  the  Father  of  lights,  who  hath  now  opened  the 
eyes  of  lb  many  thoufands  of  his  people  to  difcern 
the  difference  between  the  Forts  and  Bulwarks  of  God, 
here  called  Bulrujhes,  and  thofey/ro«^  holds  and  high 
itnagiTiations  of  men  (eredted  againft  the  crown  and 
kingdome  of  the  Lord  lefus)  which  in  Gods  holy  fea- 
fon  (liall  more  and  more  be  found  to  be  hat  Jlraws 
and  Bulrulhes. 


156]  Examination  of  CWKP.   L. 

Peace. 

TO  the  arguing  againft  the  Magiftrates  civil ^ower 
in  Spiritual  caufes  taken  from  the  nature  of  the 
Magijlrates  weapons  (a  material  earthly  and  worldly 
Jword,  diftinguillied  from  the  two-edged  fword  of 
Chrijts  Jpiritual  power  in  the  mouth  of  ChriJt)  Maf- 
ter Cotton  replies, 

Firft,  the  Magijtrate  muft  governe  his  people  in 
Righteoujhefs,  and  it  is  Righteous  to  defend  his  people 


276  The  bloody  Tenent  yet  more  bloody. 

in  their  Spiritual  Rights,  as  well  as  in  their  civil 
Rights. 
Spiritual  xhis  diftiticlion  oi  fpiritual  and  civil  Right eoufnefs 
"^vi/.""  doth  truely  anatomize  the  caufe ;  It  is  righteous  for 
the  Magiftrates  to  defend  iheir  jubjeils  in  their  civil 
Rights,  tor  it  is  within  the  compafs  of  his  calling, 
being  ellentially  civil :  And  unlefs  we  alfo  grant  him 
a  fpiritual  calling  and  ojfice  (which  is  the  Point  de- 
nied) 'tis  beyond  his  calling  and  compafs  to  judge  of 
what  is  fpiritual  Right  and  ivrong,  and  accordingly 
to  pafs  2i  fpiritual  icnte^wce,  and  and  execute  and  inriidb 
fpiritual  punilhment. 

Peace.   Methinks  I  may  add,  if  the  Magijirate  be 

bound  to  defend  his  SubjeHs  in  their  fpiritual  rights, 

then  as  he  is  bound  impartially  to  defend  all  hisjub- 

The  civil  jeBs  in  their  feveral  and  refpedtive  civil  Rights,  fo  is 

Magi^rau Y^^  bound  as  impartially  to  defend  all   his  fubieSls  in 

not  bound      ,      .       ,  r  -'     .  ...         1    r>  ■    1  1     - 

10  defend  their  leveral  ana  relpedlive  fpiritual  Rights ;  and  lo 
fpiritual  accordingly  to  defend  the  lews,  the  Papifts,  and  all 
"^  "'  feveral  forts  of  Proteftants  in  their  feverall  and  refpec- 
tive  confciences ;  or  elfe,  he  mull  fit  down  in  Chrijts 
ftead,  and  produce  a  Royal  charter  from  the  New 
Teftament  oi  Chrijt  lefus  to  judge  dihnitively  which 
is  the  onely  right,  to  ^■ikfentence,  and  execute  fpirit- 
ual punilhment  on  all  offenders,  &c. 

Peace.  But  Mailer  Cotton  adds  a  fecond,  the  fword 
was  Material  and  civil  in  the  Old  Teftament. 

I  anfwer,  If  Mailer  Cotton  granted  a  national  church 
under  the  Gofpel,  his  Argument  were  good ;  but 
when  he  grants  that  national  church  under  the  'Jews 
(as  afterward  in  this  chapter  he  doth)  did  type  out 
the  Chrijiian  church  or  churches  in   the  Gofpel,  why 


The  Bloody  Tenent  yet  more  bloody.  i-j'j 

muft  he  not  grant  that  material  Sword  of  the  Church 

of  IJrael  [  1 57]  types  out  the  fpiritual /word  of  Chriji 
lefus,  proceeding  out  of  his  mouth,  and  cutting  off 
offenders  J'pt'ritimlly  with  fpiritual  and   {ow\-punijh- V^aet  a 
merits  ?  And  I  add,  As  the  fword  was  material,  fo  alfo  chrriftian 
was  the  Tabernacle  and  Temple  worldly  and  tnaterial;  Church. 
which  he  denies  not  to  be  typical  of  the  fpiritual 
Temple  of  Chriji  and  his  Church  in  the  New  Tefta- 
ment. 

Peace.  Mafter  Cotton  adds  (Thirdly)  that  the  Mag- 
ijirates  Sword  may  well  be  call'd  the  Sword  ot  God, 
as  the  Sword  of  War,  ludg.  7.  [18.] 

Truth.  As  it  was  call'd  lehovahs  Sword  in  that  typ- 
ical Land  ;   So  muft  it  needs  be  typical  as  well  as  the  Thetrme 
Land  it  felf,  which  is  alfo  called  by  the  Prophets,  ^J^^J^^^ 
lehovah's  Land,   Emanuels  land;    which  natnes  2ind ^ome. 
titles  I  think  Mafter  Cotton  will  not  fay  are  compe- 
tent  and  appliable  to  any  other  Lands  or  Countries 
under  the  Gofpel,  but  onely  to  the  Spiritual  Canaan 
or  IJrael,  the  Church  and  people  of  God,  the  true 
and  onely  Chrijiendotne. 

Peace.  But  (Fourthly)  faith  he,  they  are  called 
Gods,  and  ftiall  they  not  attend  Gods  work  ? 

Truth.  In  the  ftate  o^  IJrael  they  were  Gods  dep- 
uties to  attend  the  caufes  of  IJrael,  the  then  onely 
Church  of  God  :  But  Mafter  Cotton  can  produce  no 
parallel  to  that,  but  the  Chriftian  Churches  and  peo- 
ple of  God,  not  national  but  Congregational,  &c. 

2.  Grant  the  MagiJ'trates  to  be  as  Gods,  or  ftrong 
ones  in  a  ReJ^mblance  to  God  in  all  Nations  of  the 
world,  yet  that  is  ftill  within  the  compafs  of  their 
calling,  which  being  confelfed  to  be  ejentially  civil. 


278  The  bloody  Tenent  yet  more  bloody. 

the  civil  work  of  thefe  fervants  of  the  Commonweal  is 
Gods  work,  as  well  as  Pnul  calls  (in  a  fence)  the 
work  of  the  fervants  of  the  Family,  Gods  work,  for 
which  he  pays  the  wages,  Eph.  5.   [vi :  5,  6.] 

Laltly,  for  fpiritual  caufes  we  know  the  Lord  le/us 
is  call'd  God,  Pfal.  45.  1 6.  \  Heb.  1 .  |  8.  |  whofe  Scepter 
and  Kiiigdome  being  elfentially  /y:)/>/>«<z/,  the  adminif- 
tratioiis  which  he  hath  appointed  are  alfo  fpiritual, 
and  of  an  heavenly  and  foul  Nature. 

Peace.  Malter  Cotton  (  Fifthly)  adds,  Revel.  17.  |  xi : 
15.]  The  Kingdoms  o^  the  IVorld  are  become  the 
Kingdoins  of  the  Lord,  and  of  his  Chri/l. 

Truth.  How  the  Kingdomes  of  the  IVorld  ihall 
become  the  Kingdomes  of  Chriji,  is  no  final  myjlery 
and  controverjie ;  but  |  158]  grant  it  to  be  true,  that 
either  Chri/l  lej'us  perfonally,  or  by  his  Deputies  the 
Saints,  rtiall  rule  all  the  Nations  ot  the  world  in  hear- 
ing and  determining  all  civil  Controverjies  :  Vet  whv 
doth  Mafter  Cotton  draw  an  Argument  trom  this 
Prophecie,  of  what  (hall  be  in  one  Age  or  Time  of 
the  World,  and  to  come,  to  prove  an  VniverJ'al power 
and  Exercife  of  fuch  power  in  all  Ages  and  times 
fince  Chriji  lefus  his  firft  comming  to  this  day  ? 

Peace.  Me  thinks  Mafter  Cotton  may  as  well  argue, 
that  becaufe  it  was  prophelied  that  a  Virgin  ihould 
conceive,  and  bring  forth  a  child  in  Gods  appointed 
feafon,  that  therefore  all  J^irgins  muft  fo  conceive 
and  fo  bring  in  forth  all  ages  of  the  world. 

But,  (Laftly)  faith  Mafter  Cotton,  although  the 
fiations  have  not  that  typical  holinefs  which  the  nation 
of  Ifrael  had ;  Yet  all  the  Churches  of  the  Saints 
have  as  much   truth   and   realty  of  holinefs  as  Ifrael 


The  bloody  Tenent  yet  more  bloody.  zjg 

had  :  And  therefore,  what  holy  care  of  Religion  lay 
upon  the  Kings  of  Ifracl  in  the  Old  Teftament,  the 
fame  lyeth  now  upon  Chriftian  Kings  in  the  New 
Tejlamenty  to  proted:  the  fame  in  their  Churches. 

Truth.   Oh  how  neer  the  precious  lewels,  and  Bar-  ^''^fi , 
gains  of  Truth,  come  fometimes  Gods  Saints,  and  J^^  himfelfand 
mifs  of  the  finding  and  going  through  with  it !   The  his  fpirit- 
churches  of  the  New  Teftament,  Mafter  Cotton  grants ''f  "-^'f" 
fucceed  the  Church  of  Ifrael ;  The  Kings  and   Gov-  Key  of 
ernours  therefore  of  the  churches  of  Chrift  mufl  fuc-  ijrael. 
ceed  thofe  Kings.     What   King  and   Governours  of 
Ifrael  are  now  to  be  found  in  the  Go/pel,  but  Chrift 
lefus  and  his  Servants,  deputed  in  his  abl'ence,  which 
are  all  of  a  fpiritual  conlideration  ?   What  is  this  to 
the  Nations,   Kings,   and    Governours  of  the   world ; 
where  few  Kings,  few  Nobles,  few  Wife,  are  cald  to 
profefs  Chrift?    Is   not  Chrift  lefus   the  onely  King 
oi  Ifrael ;  and  are  not  all   his  holy  ones  made  Kings 
and  Priefts  unto  God}  And  unto  his  Saints,  and  his 
fpiritual  officevi  Adminiftration  in  the  midft  of  them, 
is  his  Kingdomes  power  committed   in   his   abfence. 
This  fpiritual  power,  however  the  Pope  and  prelates. 
Kings  and  Princes,   Parliaments  and  General  Courts, 
and   their   refpeftive    Officers  of  fufiice  (to  be  hon- 
oured and  obeyed  in  civil  things,)  I  fay  however  they  Chriji 
have  challenged  and  alfumed   this  Kingly  Power  oi'^'-^f.  ''"^^ 
the  Son  of  God,  yet  the  King  o1  Kings,  Chrifi  ]e(\is,  crown. 
hath  begun  to  difcover,  and  will  never  leave  until  he 
hath  made  it  clear  as  |  159]  the  Sun  Beames,  that  he 
is  robd  of  his  crown,  and  will  fhake,  and  break,  all 
the  nations  and  Powers  of  the  world  until  his  Heav- 
enly crown  be  again  reftored. 


28o  The  bloody  Tenent  yet  more  bloody. 

Examination  o/^  CHAP.   LI. 


T 


Peace. 
^O  the  fourth  Argument  (Rom.  13.  [6.  7.])  from 
the  civil  rewards  due  to  Magijirates\  to  wit,  cuf- 
tom.  Tribute,  &c.  Mafler  Cotton  repHes,  That  even 
the  contributio7is  of  the  Saints,  are  called  f^rwtf/ things; 
0/ cu/tome (i^^W  therefore  their  work  be  called  carnal?  It  is  true 
y_.  '  (faith  he)  the  contributions  of  the  Saints  are  called 
Ijoly,  becaufe  they  are  given  to  God  for  his  fervice 
about  holy  things  ;  So  the  reward  given  to  Magijirates, 
is  for  their  fervice  about  Righteous  things :  And  it  is 
righteous  (faith  he)  to  preferve  the  purity  of  Z)of- 
tri?ie,  Worjljip,  and  Government,  which  if  Magif- 
trates  do  not,  they  do  not  deferve  all  their  wages. 

Truth.   It  is  true  that  money  or  monies-worth  is  the 
fame  tor  value  in  the  contribution  of  the  Saints,  and 
in  that  oi  cu/lome,  tribute,  &c  ;  and  yet  Mafter  Cotton 
grants  a  Holinefs  oi  the  Saints  contribution,  which  he 
doth  not  affirme  oi  cujtotne,  tribute,  &c. 
Spiritual        There  is  alfo  a  two  fold  way  difputed,  of  preferv- 
Yinl'T'^^^  of  the  purity  oi  Dodirine,  worjhip,  &c. 
right,  (jfc.       Firil,  That  which  I  plead  for,  by  J'piritual  weapons 
appointed  by  Chriji  lej'us. 

Secondly,  that  of  Civil  weapotis.  Force  of  Armes, 
&c.  which  Malfer  Cotton  affirmes,  and  I  deny  to  be 
ever  appointed  by  ChriJ't  lefus,  or  able  to  acconiplifh 
?ij'piritual  end,  but  the  Contrary. 

Peace.  Me  thinks  Mafter  Cottons  addition,  not  a 
little  concernes  my  felt  in  the  peace  of  all  Citties  and 
Kingdomes  :  for  if  (as  Matter  Cotton  laith)  Magiftrates 
(hall  not  deterve  all  their  wages  except  they  preferve 


The  bloody  Tenent  yet  tnore  blooay.  28  i 

the  purity  of  DoSlrine,  worfhip,  &c.  (which  upon  the 
point  is  that  DoBrine  Worfliip  and  Government  Maf- 
ter  Cotton  approves  of)  what  is  this  (in  effedt)  but  to 
deny  tribute,  ciifto7ne ,  fiibjidies ,  &c.  to  Qcpjar,  the  Kings 
and  Governours  of  the  Earth,  if  they  prove  Hereticks, 
Idolaters'^  &c.  I  cannot  fee,  but  [160]  this  in  plaine 
RngUfli  tendeth  to  little  lefs  then  the  Popijh  bloiidy 
DoBrine  of  depofing  heretical  Kings,  &c. 

But  Mafter  Cotton  further  adds,  that  Jpiritual  wages  Touching 
are  to  be  paid  to  Magijlrates,  1  Tim.  2.  [i.  2.]  to  ^''^^/a/Tluthl'r- 
Prayers,  InterceJJions,  &c.    If  therefore  (faith  he)  the /Vjy.  1  Tim. 
Magijlrates  fuffer  their  Subjedts  to  live  a  quiet  life  in^- 
ungodlinefs  and  Diflionejly,  the  Magijirate  fals  (hort  of 
returning  Jpiritual  recompence  for  the  fpiritual  Du- 
ties and  Jervices  performed  for  them. 

Truth.  Thofe  prayers  are  not  the  proper  wages 
paid  to  Magijlrates  for  their  work  ;  for  then  fhould 
they  not  be  paid  (as  the  Spirit  of  God  there  exhort- 
eth)  to  all  men,  whether  Magiftrates  or  not. 

Peace.  And  I  may  add,  nor  paid  to  thofe  Magif- 
trates that  are  Idolatrous,  Blajphemoiis,  Perfecutors : 
But  thofe  prayers  were  to  be  poured  forth  for  fuch 
Magijlrates  (fuch  as  moft  of  the  Magijlrates  in  the 
world  then  were  and  are.)  Thofe  prayers  then  were 
a  general  T>uty  to  be  paid  to  all  men,  and  efpecially 
to  the  chiefe  and  principal.  Kings  and  all  that  are  in 
Authority. 

Truth.  Now  further,  wherein  it  is  faid,  that  fuch 
Magiftrates  as  fuffer  the  people  to  live  in  ungodli- 
nefs, fall  {hort  in  returning  fpiritual  Recompence  :  I  ^f^^ 
anfwer.  By  this  DoBrine,  moft  of  the  free  Inhabi- 
tants of  the  world,  who  live  in  ignorance  of  God,  and 
36 


282  The  bloody  Tenent  yet  more  bloody. 

in  abominable  Religions  without  him,  muft  yet  be 
fuppofed  to  choofe  and  fet  up  fuch  Minijlers  or  Ser- 
vants oi  civil  Jujlice  amongft  them,  who  during  their 
termes  of  adminijtration  or  fervice,  Ihould  not  fuffer 
their  Choojers  and  Makers  to  enjoy  their  owne  Con- 
fcience,  but  force  them  to  that,  which  their  Officers 
fhall  judge  to  be  GodlineJ's  \  but  the  neck  of  no  free 
people  can  bow  to  fuch  a  Toak  and  Tyrany. 

Peace.  But  (laftly)  to  that  Argument  of  Rom.  i  3. 
from  the  title  which  God  gives  to  Magijirates,  to 
wit,  Gods  Minijlers,  and  to  the  DijiiiiBion  of  Spirit- 
CmlMin-  ^2^  Minifters  ior  Jpiritual,  and  civil  Minijlers  for  civil 
Spiritai.  matters;  Mafter  C0//0;/ replies.  \i MagiJlrates'htGoA^ 
Minifters  or  Servants,  then  muft  they  do  his  work, 
and  be  for  God  in  matters  of  Religion  :  And  further, 
faith  he,  Magijlracy  is  of  God,  for  light  of  Nature, 
and  not  onely  for  civil  things,  but  alfo  in  matters  of 
Religion ;  and  he  produceth  divers  inftantces  of  Va- 
gatis  zeal  for  their  Religion,  and  worlhip. 

Truth.  Becaule  Magij'trates  are  Gods  Servants,  or 
Minifters  [161]  civil,  and  receive  civil  wages  for  their 
The  God    civil  fervice ;  will  it  therefore  follow  that  they  muft 
hatlJ'ff".   attend,   and   that  chiefly  and  principally  a  Jpiritual 
era! /oris   work  ?  That  nobk-man  or  Lord,  that  lets  one  to  keep 
of  Mini/-   j^js  children,   and  another  to   keep  his  Jheep,   expedls 
not  of  him  appointed   to   keep   his  ftieep  (though   a 
Minijler  or  Servant)  to  attend   upon   the  keeping  of 
his  children,  nor  expedls  he  of  the  waiter  on  his  child- 
ren, to  attend  the  keeping  of  his  fljeep. 

Tis  true,  that  Magijirajie  is  of  God,  but  yet  no 
otherwife  then  Mariage  is,  being  an  ejlate  meerly 
civil  and  humane,  and  lawfull  to  all  Nations  of  the 
World,  that  know  not  God. 


The  bloody  Tenent  yet  more  bloody.  283 

Tis  true  that  Magijlrates  be  of  God  from  the  light 
of  nature ;  but  yet,   as  the  Religions  of  the  World, 
and  the  worlds  zealous  contending  for  them,  with  Ordwanly 
perfecuting  of  others,  are  from  the  Father  of  lies  and,^  perfecu- 
murther  from  the  beginning;  fo  feldome  is  it  feen,/^^'. 
that  the  nations  of  the  world  have  perfecuted  or  pun- 
ijhed  any  for  error,  but  for  the  truth,  condemned  for 
error. 

Peace.  Alas,  who  fees  not  that  all  nations  ■i.x\di  peo- 
ple bow  down  to  Idols  and  Images  (as  all  the  world 
did  to  Nebuchadnezzars  Image.)  If  any  amongft 
them  differ  from  them,  it  is  commonly  in  fome  truths, 
which  God  hath  fent  amongft  them,  for  witnefling 
of  which  they  are  perfecuted. 

Truth.  Your  obfervation  (deare  peace)  is  evident 
from  the  cafes  of  thofe  Philofophers,  by  Mafter  Cot- 
ton alledged ;  how  weak  and  poor  therefore  is  that 
Argument  from  the  zeal  of  Pagans,  &c.  It  is  evident 
that  fuch  Builders,  frame  by  no  other  then  that  of 
nature  depraved  and  rotten,  and  not  by  the  Goulden 
reed  ot  the  glorious  gofpel  of  Chrijl  Jejus. 


162]       Examination  of  CHAP.  LI.  [LIL] 

Peace. 

IN  the  difcourfe  concerning  that  terme.  Evil,  Maf- 
ter Cotton  produceth  Pareus,  who  makes  that  Evil 
punifliable  by  the  Magijirate,  fourfold,  natural,  civil, 
moral,  2in6.fpiritual. 

Truth.  That  excellent  and  holy  witnefs  of  Chrift 
Jefus  (in  many  of  his  precious  truths)  Pareus  being 


284  The  bloody  Tenent  yet  more  bloody. 

here  produced  without  Scripture  or  Argument,  for 
the  Magijlratcs  punifliing  of  the  fourth  fort  oi  evil ; 
to  wit  Jpiritual :  nor  anfwering  my  Arguments 
brought  againft  fuch  an  Interpretation,  gives  me 
occaiion  of  no  further  anfwer  to  Mafter  Cotton  or 
him  in  this  place. 

Peace.  Whereas  it  was  alleadged,   that  the  Elders 

of  the  Neiv  Englifl.^  Churches,  in  the  model  prohibite 

[expre/ly]  the  Magijlrates  from  the  punilhing  or  tak- 

Touching    ing  notice  of  fome  Evils,  and  that  therefore  as  they 

^^//'"^^^^  afcribe   to    the    Civil  Magiftrates,   more   then   God 

13.  gives,   fo   they  take  away  and   difrobe   him   of  that 

Authority,   which    God   hath    cloathed    him    with : 

Mafter  Cotton  replies,  when   we  fay  that  the  Magif- 

trate  is  an  avenger  of  evil,   we   mean  of  all  forts  or 

kindes  o^  evil,  and  not  every  particular  of  each  kind  ; 

and  further  he  I'aith,  that  domejiick  evils  may  be  healed 

in  a  domeftick  way. 

Truth.   I  readily  concur  with  him,  that  the  Mag- 
iftrate  may  not  punifli  evils  that  he  knowes  not  of  in 
a  due  and  orderly  voay  llif^iciently  proved  before  him  ; 
as  alfb,  that  many  domeftick  evils  are  bell:  healed  in  a 
domejiick  way  ;   but  yet  that  Limitation  added,  to  wit, 
without  acquainting  the  Church  firft)  feems  to  bind 
The  civil   the  MagiJlratcs  hand,  where  no  true  Church  of  Chrift 
^11'^/"'/ '^^t  to  acquaint   with   fuch    things)    yea   and    further 
bis  civil     where  it  is,  why  (hould  the  Magijlrate  be  denied,  to 
power.       exercile  his  power  in  cales  meerlv  civil  (the  old  prac- 
tice of  the  Popijh  Church?)    And  to   whom   lliould 
the  Servant  or  Child,  or  Wife,  petition  and  complaine 
againil  opprejjion,  unlels  to  the  publike  Father,  Maf- 
ter, and  Husband  of  the  Commonweal}  And  therefore 


The  bloody  Tenent  yet  more  bloody.  285 

from  their  own  Interpretation,  they  may  well  /pare 
that  ftridt  and  literal  aceptmi  of  the  word  evil,  and 
ceafe  to  cry  Herejie  is  evil,  Idolatrie  evil,  Blafphemie 
evill,  &c. 


163]  Examination  o/' CHAP.  LIII, 

Anfwering  to 
Chap.  LIII,  LIV,  LV. 

Peace. 

IN  thefe  three  Chapters,  the  laft  Reafon  which  the 
Author  of  the  Arguments  againfl:  perfecution  pro- 
duced, was  difculfed ;  to  wit,  that  the  difciples  of 
Chriji  fhould  be  fo  far  from  perfecuting,  that  contra- 
riwife  they  ought  to  blefs  luch  as  curie  them,  &c. 
and  that  becaufe  of  the  treenefs  ot  Gods  grace,  and 
the  deepnefs  of  his  counfels,  calling  home  them  that 
be  enemies,  perfecutors,  no  people,  yea  fome  at  the  laft 
hour.  In  anfwer  to  which,  Mall:er  Cotton  complaineth 
that  two  of  his  Anfwers  were  omitted  ;  and  fufpedl- 
eth  that  as  children  skip  over  hard  places,  fo  they  were 
skipt  over,  &c. 

Truth.  It  is  true,  thofe  two  anfwers  were  omitted, 
not  becaufe  the  chapter  was  too  hard,  ©"<:.  but  be- 
caufe the  DifculTer  faw  (nor  fees)  not  any  controverjie 
or  difference  between  Mafter  Cotton  and  himfelf  in 
thole  palfages  ;  and  alfo  ftudying  brevity  and  contrac- 
tion, as  Mafter  Cotton  himfelf  hath  done,  omitting 
far  more,  and  contradling  three  Chapters  in  one,  in 
this  very  palfage. 


286  The  bloody  Tenent  yet  more  bloody. 

Upon  the  fame  ground,  I  fee  no  need  of  mention- 
ing his  Reply  in  thefe  three  Chapters,  wherein  Maf- 
ter  Cotton  concurs  in  the  point  of  the  necejjity  of  tol- 
erating even  notorious  offenders  in  the  State  in  fome 
cafes. 

^eace.  The  refult  of  all  agitations  in  this  paffage  is 

this  :   Mafter  Cotton  denies  not  but  that  in  fome  cafes 

Oftoilcra-2_  notorious  f/ialefaBor  may  be  tolerated,  and  confe- 

Majler Cot^^^^^^^y  ('^^   ^    underftand   him)   an   heretick,  Jeducer, 

ton  in  cafes  &c.   But  that  ordinarily  it  is  not  lawful  to  tolerate  a 

makaiarge  fg^uciiw  teacher,  and  that  from  the  clearnefs  of  Gods 

command,  Deut.  13.  and   from  the  reafon  of  it  verf 

10,  Becaufe  he  hath  fought  to  turn  thee  away  from  the 

Lord  thy  God.    Withal  he  concludes,  that  all  Mofes 

capital  Politicks  are  eternal. 

Truth.  Thus  far  is  gained,  that  it  was  no  vain  ex- 
ception againft  Mafler  Cotton  ^  general  propoftion,  to 
wit,  that  it  is  evil  to  tolerate  (  164]  notorious  evil 
doers,  f educing  teachers,  fcandalous  livers,  becaufe  he 
fees  caufe  of  toleration  in  fome  cafes. 

¥eace.   Yea  but,  faith  he.  In  ordinary  cafes  it  is  not 
lawful  to  tolerate,  from  Deut.  i  3. 
The  land        Truth.   I   am  of  Mafter  Cotton'?'  minde  :   It  is  not 
of  Ifrael  a\2,vf(\i\  for  Ifrael,  that  is,  the  Church  of  God,  to  tol- 
'^^''         erate  :   and  the  reafon  it  pleafeth  the  Lord  to  alleadge, 
is  eternal.     But   what   is   this  to  the  nations  of  the 
world,   the  fates,  cities,  and   kingdoms  thereof?   Let 
Mafter  Cotto7i  finde  out  any  fuch  land  or  fate  that  is 
the  Church  and  Ifrael  of  God.     Yea  Mafter  Cotton 
confeffeth  in  a  fore-going  paffage,  that  the  Church 
is  the  Ifrael  of  God  :   Then   muft   he  with   me  ac- 
knowledge that   this   Deut.    1 3.  only  concerns    the 


The  bloody  Tenent  yet  more  bloody. 


287 


Ifrael  or  Church  of  God,  whom  Chriji  Jefiis  fur- 
niflied  with  fpiritual  weapons  againft  llich  Ipiritual 
offenders. 

Peace.  But  I  wonder  that  Mafter  Cotton  fliould  fay 
that  Mofes  capitals  are  eternal. 

Truth.  I  wonder  not,  becaufe  I  have  feen  in  print 
fixteen  or  feventeen  capital  &wi\%  (a  great  part  of  them 
of  a  fpiritual  nature)  cenfured  with  death  in  New 
England.' 

And  yet  again,  me  thinks  it  is  wonderful,  fince 
Mafter  Cotton  knows  how  many  of  Mofes  capitals 
were  of  a  ceremonial  nature.  The  breach  of  they^^- 
bath,  the  not  coming  to  keep  the  paffover,  (for  neg- 
ledl  whereof  the  Ifraelites  were  to  be  put  to  death) 


"  In  the  Body  of  Liberties,  the  code  of 
laws  eftablifhed  in  Maflachjfetts  in  1641, 
the  94th  Seftion  contains  the  Capital 
Laws.  This  fpecihed  twelve  cafes  in 
which  the  penalty  of  death  is  to  be  in- 
flifted.   3  Mafs.  Hift.  Coll.,  viii.  232. 

In  1641  a  pamphlet  was  publifhed  in 
London,  entitled  "  An  Abitraft  of  the 
Laws  of  New  England  as  they  are  now 
eftablifhed."  In  1655,  the  fame  work 
in  a  more  complete  form,  with  fome 
changes  in  the  title,  was  publilhed  by 
William  Afpinwall,  who  Hates  that  this 
Abllraft  was  collefted  out  of  the  Scrip- 
tures by  Mr.  John  Cotton  and  prefented 
to  the  General  Court  of  MafTachufetts. 
Winthrop,  (  Journal,  i.  240,)  under  date 
of  Oftober,  1636,  fays:  "Mr.  Cotton 
did  this  court  prefent  a  Model  of  Mofes 
his  Judicials,  compiled  in  an  exaft  meth- 
od, which  were  taken  into  further  con- 
fideration,  &c."  The  Abilraft  was  pro- 
bably this  "  Model "  of  Cotton's,  by 
fome  error  printed   as   if  the   code    was 


aftually  adopted.  It  has  been  fuppofed 
to  be  the  bafis  of  the  Body  of  Liberties. 
But  they  have  very  little  refemblance, 
and  we  know  that  the  Body  of  Liberties 
was  compofed,  not  by  Cotton,  but  by 
Ward  of  Ipfwich.  Winthrop,  Journal, 
2.  66. 

The  Abftraft  is  printed  in  i  Mafs. 
Hift.  Coll.,w.  173-187.  Chapter  VII. 
is  of  Capital  crimes,  and  enumerates 
twenty-four  cafes  which  are  to  be  pun- 
ifhable  with  death  or  banifhment.  Of 
thefe,  "  flxteen  or  feventeen  "  are  "  cen- 
fured with  death."  It  was  this  "  Ab- 
ftraft"  of  Cotton's,  without  doubt, 
which  Williams  had  "feen  in  print." 
Blackilone  fays  that  in  England,  in  his 
time,  no  lefs  than  160  crimes  were  de- 
clared by  aft  of  Parliament  worthy  of 
inilant death.  Commentaries, \v.  i^.  The 
Plymouth  code,  adopted  in  1636,  recog- 
nized eight  capital  offences.  Brigham, 
Compaii,  Laws,  ilfc. 


288  The  bloody  Tenent  yet  more  bloody. 

how  can  Mafter  Cotton  make  thele  eternal  in  all 
nations  ? 

Peace.  How  many  tnlUions  of  millions  of  Heads 
(and  not  a  few  of  the  higheft)  in  our  own  and  other 
Nations,  would  foon  feel  the  capital  calamity  of  fuch 
a  capital  bloody  Tenent,  if  Mafter  Cotton  fwayed  the 
Scepter  of  fome  of  the  worlds  former  or  prefent 
Ccefars  ? 

Truth.  And  yet  I  readily  affirm,  that  Jpiritually 
and  myjlically  in  the  Church  and  Kingdom  oi  Chriji, 
fuch  evils  are  to  be  fpiritually  (and  fo  eternally)  pun- 
iflied. 


165]     CHAP.  LIV,  Replying  to  Chap.  LIV. 

Exafnined. 

Peace. 

IN  this  56  Chap,  were  obferved  two  evils  in  Mr. 
Cotto?is  conjoyning  of  /educing  teachers,  and  fcan- 
dalous  livers,  as  the  proper  and  adequate  objed:  of  the 
Magijlrates  care  and  work  to  fupprefs  and  punifh  : 
Unto  which  Mafter  Cotton  replies,  Firft,  That  he  no 
where  makes  it  the  proper  and  adequate  objedl  of  the 
Magijlrates  care  and  work  to  fupprefs  feducing  teach- 
ers, and  fcandalous  livers,  faying,  that  it  ought  to  be 
the  care  of  the  church  to  fupprefs  and  punilh  feduc- 
ing teachers,  and  fcandalous  livers  in  a  church-vtz-y, 
as  well  as  the  Magijlrates  in  a  civil  way. 

Truth.   By  this  Dodlrine,  Mafter  Cotton  will  feem 
to  deny  it,  to  be  the  Magijlrates  proper  and  adequate 


the  bloody  Tenent  yet  more  bloody.  289 

objedl  to  punifli  fcandalous  livers,  becaufe  the  church  Touching 
alio  (faith  he)  is  to  make  it  her  work  alio.  fedudng 

It  is  true,  if  a  fcandalous  liver  be  of  the  church.  Teachers. 
and  fall  into  any  fcandal,  fhe  by  the  ruls  and  power 
oi  Chriji  ought  to  recover  him  in  the  fpirit  oi  tneek- 
nefs :  but  yet  the  punilhing  of  him  with  temporal 
punilliment,  who  will  deny  it  to  be  the  proper  work 
of  the  civil  Jlate  ? 

But  (Secondly)  what  if  the  /educing  teacher,  or 
fcandalous  liver,  be  neither  of  them  members  of  the 
Church  (and  the  church  hath  nought  to  do  to  judge 
them  without)  will  not  Mafter  Cotton  then  affirm 
the  feducing  Teacher,  or  fcandalous  liver  to  be  the 
proper  and  adequate  objedl  of  the  Magijirates  care 
and  work  ? 

Peace.  When  it  was  excepted  againft  that  things 
of  fuch  a  different  nature  2.nA  kind,  2.s  feducing  Teach- 
ers, and  fcandalous  livers,  Ihould  be  coupled  together 
at  the  civil  Bar  ?  Mafter  Cotton  replies,  that  both 
thefe  agree  in  one  common  kind,  to  wit,  they  are 
evil  and  deftruftive  to  the  common  good  of  Gods 
people,  which  ought  to  be  preferved  both  in  church 
and  Commonweal :  If  a  man  fhall  fay  (faith  he)  that 
the  work  of  creation  on  the  fixth  day,  was  either  of 
ftian  or  of  Beajl,  is  here  any  fuch  commixture. 

Truth.  Were  Mafter  Cotton  the  worlds  Monarch,  Uonjirous 
what  [1  66]  bloody  reformations  or  deftrudtions  rather.  Mixture. 
would  he  fill  the  world  withal,   if  he  walk  by  fuch 
rules  and  principles.^  for,   what  religions  or  almoft 
men  (all  the  world  over)  would  he  finde  not  oppolite 
and  deftrudtive  to  Gods  people. 

2.   But  (Secondly)  an  hiftorical  narration  of  Gods 

37 


290  The  bloody  Tcnent  yet  more  bloody. 

The  great  vvorks  on  man  or  Beajl,   Birds,  Fifies,  and  all   crea- 

ofeviTanA^'^^^  CuclejUal,  and   Terrejiial  is  one  thing :    But  to 

Jin,  as       mix  them  together  in  doings  or  fufferings  incon/ijlent 

againj}      with,  and  improper  to   their   kinds  is  another  thing, 

or />/W/W^"af  different  and  infufferahle :    As   for   a    man    to   af- 

ejiate.       firme  that  a  man  and  a  beaft  iin'd  again  ft  their  Maker, 

and   therefore   were  juftly   punirtied    with    fpiritual 

blindtiefs  and  hardnefs  of  heart,  lofs  of  Gods  Image  &c. 

The  fame  dillerence   and    no   lefs   is   between    tranf- 

greffors  againft    the  heavenly  Jiate  and  k'nigdotnc  of 

Chriji,  and  the  earthly  Jiate  or  Qominonweal  of  Cities, 

kmgdomes,  &cc. 

Peace.  Mafter  Cotton  adds,  that  it  is  more  tolera- 
ble for  feducing  Teachers  to  J'educe  thofe  who  are  in 
the  fame  gall  of  bitternejs,  as  for  Pagans  to  feduce 
Pagans  &:c. 

Truth.  That  is  but  in  the  degree,  and  fo  (accord- 
ing to  his  fuppoiition)  muft  be  punilhed  gradually ; 
but  what  is  this  to  prove  /'educing  Teachers  as  well  as 
J'candalous  livers,  the  joynt  objedl  of  the  rrc'/Z/i^'or^?' 
Peace.   Why  doth   Mafter  \Cotton\   fay  it   is  more 
tolerable  for  Pagans  to  feduce  Pagans,  Antichriftians 
Antichriftians  ?   What  Scripture  doth  he  produce  for 
this    toleration,    this    indulgence,    this  partiality}   All 
that  is  here  faid,  is  this.   We  look  at  it  as  more  tol- 
erable ? 
Grofspar-       Truth.  One  thing  is  fliroudly  to  be  fufped:  in  this 
tiality  the  niattcr,   and   that  is  a  moft  unchrijiian  partiality,   in 
trine  of'^  dired^ing  the  fword  of  the  Magijlrate  to  fall  heavieft 
per/ecu.     on  fuch  I'cducers  only,  as  trouble  his  confcience,  his 
titin.  Dodlrine,    WorHiip,    and    Government  :    fuppofe   in 

fome  of  the   Cities  ot  Holland,   Poland,    or    Turkie 


The  bloody  Tenent  yet  more  bloody.  291 

(where  Tome  freedome  is)  that  Jews,  Pagans,  Anti- 
chrijlians  and  CbrijUans  (that  is  Chriftians  of  Mafter 
Cottons  conjcience)  together  with  Turkes  were  com- 
mingled in  civil  cohabitation  and  commerce  together: 
Why  now  iLall  that  Turke  that  hath  feduced  one  of 
Mart er  Cottons  confcience  to  Mahunietanifme  be  more 
punilhed  for  that  crime,  then  tor  turning  a  Jew, 
Pagan,  or  Papift  to  his  Belief  and  worfliip  ?  What 
warrant  Ihall  the  Magijirate  of  fuch  a  city  or  place 
167]  tinde  to  ihtlv  fouls,  either  for  ftriking  at  all 
with  the  civil  Iword  in  fuch  a  cafe  ?  or  elfe  in  deal- 
ing fuch  partial  blows  among  the  people  ? 

Peace.   I  fear  that  Gods  own  people  (of  this  opin- 
ion)  fee   not   the   deceitfulnefs   of  their   own   heart, 
crying   up   the   Chrijlian   Magijirate,    the   Chrijiiafi 
Magijirate,    Nurling   fathers,    Nurfing   mothers,  &c.  <^''"" 
when  all  is  but  to  efcape  the  bitter  fweeting  of  Qhrijls  /,  L-/^£, 
crofs,  io  dalhing  in  pieces  the  mofl  wife  councels  oichrifts 
xh^  father,  concerning  his  blelfed  Son  and  his  follow- ''''°-^^" 
ers,   to   whom   he  hath   (ordinarily)   alotted  in   this 
world,   the  portion   oi  J'orrow   and  Jufferijig,   and  of 
raigning  and  triumphing,  after  the  battel  fought  and 
viBory  obtained  in  the  world  approaching. 

Peace.  But  Mafter  Cotton  will  fay,  that  in  fuch 
fore-mentioned  cafes,  fuch  Magijlrates  muft  fufpend 
punilhments  for  religion,  <sfc. 

Truth.  I  fay,  confequently  all  or  moft  of  the  Mag- 
ijlrates in  the  world  muft  fufpend  and  none  but  fome 
few  of  his  confcience  (by  his  dotlrine)  ftiall  be  found 
fit,  to  ufe  the  civil  f word,  in  matter  of  Religion,  and 
that  is  (in  plaine  Englijh)  to  fight  only  for  his  con- 
fcience. 


wea. 


tpons. 


292  The  bloody  Tenent  yet  more  bloody. 

Peace.  But  to  proceed,  it  will  be  hard  (faith  Mal- 
ter  Cotton)  for  the  difculTer  to  finde  Atitichri/lian 
feducers  clear  from  dijohcdience  to  the  civil  laws  of 
the  Jlate,  in  cafe  that  Atitichrijl  (to  whom  they  are 
fworn)  (hall  excommunicate  the  civil  magiJ}rate,2iX\d 
prefcribe  the  civil  Jlate  to  the  invafion  of  his  fol- 
lowers. 

Truth.  Moft  ^pvo^pcvXy /educing  teachers  lin  againft 
the  church  and  Jpiritual  kingdome  of  Chrijl  Jefus, 
Chrijiien  yyhich  if  eredled  and  governed  according  to  Qhrill 
"Jefus,  (lie  is  a  Cartel  or  Fort  fulficientlv  provided 
with  all  forts  of  heavenly  ammunition  a^ainll:  all  forts 
of  hery/)/r/V«^/adverfaries  :  yea  and  in  the  defolation 
of  the  churches  (during  the  Apojtacy)  Chriji  "JeJ'us  (as 
I  have  elfewhere  obferved)  hath  not  left  his  witnejfes 
delHtute  ot  terrible  defence  againft  all  gainefayers  : 
But  grant  (what  Mafter  Cotton  fuppofeth)  fuch  fe- 
ducers from  obedience  to  the  civil  Jlate,  &c.  Such  as 
the  Seminaries  and  bringers  over  ot  Pope  Pius  the  5 
his  Bui  againft  Queen  Elizabeth  6cc.'  The  anl'wer 
is  fliort  and  plain,  civil  officers  bear  not  the  fword  in 
vain,  when  the  civil  Jlate  is  alfaulted  as  the  Jpiritual 
oncers  and  governors  of  the  church  bear  not  in  vain 
168]  the  jpiritual  and  two-edged  J'word  coming  out 
of  the  mouth  of  Chrift. 

Peace.   Whereas  now  (fecondly)  there  was  obferved 
by  the  Difculfer  in  fuch  coupling  of  [J'educing  teachers 

'  Pius  V.  iflued  his  Bull  of  excommu-  ace  by  John  Felton,  who   was  executed 

nication  againft  Elizabeth,  February  25,  for  the  offence.     Hume,  Hijiory,  v.  179. 
1570.      It  was  not   publifhed  in  London  A    Seminary    is    "an    Englifti    popifh 

till  the  15th  of  May.   Froude,  HiJiory  of  prieft  educated  abroad."   Halliwell,  Dic- 

England,  x.  59.      It  was  then   affixed   to  tionary,  ii.  721. 
the  gates  of  the  Bifhop  of  London's  pal- 


The  bloody  Tenent  yet  more  bloody.  293 

h,  fcandalous  livers]  a  filent  and  impMche  Jujlj/icatlon 
of  the  Jews  and  Gentiles  their  coupling  Chrijl  Jejus 
and  his  followers,  as  feducing  teachers  with  fcandalous 
livers,  Chrijl  between  two  thieves,  &c.  The  fum  of 
what  Mafter  Cotton  replies,  is,  that  the  Lord  Jefus 
and  his  followers  (u^enng  under  thofe  names,  weakens 
not  the  hand  of  Authority  to  punifh  fuch  who  are 
feducing  teachers  &c  fcandalous  livers. 

Truth.  It  hath  ever  been  the  portion  of  the  Lord  ^^''jfi 
Jefus  and  his  followers  (for  the  moft  part  theirs  onc-]^"J„  f^^ 
ly)  to  be  accounted   feducing  teachers,  deceivers  and  Thieves. 
■cheaters  of  the  people,  blafphemous  againft  GoA,fedi- 
tious  againft  the  State ;  and   accordingly  to  be  num- 
bred  (as  Chrijl  fefus  between  two  thieves)  both  in 
ejleem  and  punijhment  with  fcandalous  and  notorious 
malefaBors  ;  and  this  for  no  other  caufe,  but  caufe  of 
conjcience  in  fpiritual   matters,  and   moft  commonly 
for  differing  from  and  witnelBng  againft  the  feveral 
State  and  City- Religions  and  W or  (hips  wherein  they 
lived. 

Peace.  If  the  fews  (notwithftanding  their  fair 
colours  to  the  contrary)  walking  in  the  doftrine  of 
Perjicution  for  confcience,  juftified  their  fathers  for 
murthering  the  Prophets,  &c.  I  cannot  (dear  Truth) 
but  fubltribe  to  your  forrowful  obfervation  that  Maf- 
ter Cotton  and  others  (otherwife  excellent  fervants  of 
God)  in  coupling  feducing  teachers  and  fcandalous 
livers,  as  the  proper  objecfl  for  the  civil  fword  to 
ftrike  at,  they  do  no  other  but  adt  the  Jews  true 
Antitype,  coupling  Chrijl  Jefus  the  feducing  teacher 
with  Barabbas  the  fcandalous  liver  and  murtherer. 

Truth.  Yea,  and  who  fees  not  how  often  Barab- 


294  T"/*^  bloody  Tenent  yet  more  bloody. 

bas  the  fcandalous  liver  is  cried  out  of  the  Magijlrates 

hands  by  the  icandalous  people,   while  Chrtjt  Jefus 

in  his  lervants  is  cried   to   the  Crojs,  to  the  Galloivs, 

to  the  Stake,  to  Banijhiiietit,  6cc.     Their   Perfecutors 

alfo  are  applauded,  for  (not  perfecuting  men  for  their 

The  hori-  Coiifciences,  but)   righteoujly,  legally  [znd  with  great 

rifiei/a//  forrow)  puniiliing  them  for  finning  againll  their  own 

^erfecu-     confcience,  for  dillurbing  of  the  civil  State  and  peace, 

""''•         for   contemning  of  Magijlrates,   Kings  Queens,   and 

Parliaments,  for  blafpheming  God,  and   tor  feducing 

and  deltroying  the  fouls  ot  the  people. 


169]      CHAP.   55.   Replying  to  CHAP.   66. 

Exam : 

Chrifls      Peace.^  I  ^He  DifcufTer  admired  in  this  Chap:  how 


T 


Pe^rgimus  -^     M'.  Cotton  Hiould  alledge  [Revel.  2.  [14.]) 

and  Thia-  Chrijls  charge  againft   the  Church  of  Pergamus  for 
'^^"^^^f^^'^-^tollerating  them  that  hould   the  DoBrine  oi  Balaam, 
tion  exam- znd   againlt   the  Church  of    Thiatira   for   tollerating 
'"''^'         Jezabell  to  teach  and  leduce  :    M'  Cotton  here  replies, 
that  he  meant  not   in   alledging   thofe  Scriptures  to 
prove  it  unlawfull  for  Magijlrates  to  tollerate  feduc- 
ing  Teachers,  but   unlawfull   for   Churches :    adding 
that  the  Letter  of  the  Prijoner  was  fo  ffated,  in  gen- 
erall  tearmes  that  he  knew  not  (upon  the  point)  what 
Tolleration  or  Perjecution  ftiould  be  meant  or  intend- 
ed, otherwile  then  generall  againft:  all  Perjecution  for 
Conj'cience,  withall  affirming  that  an   unjuff  Excom- 
munication is  as  true  Perfecution  as  unjuft  Banijhment. 


The  bloody  Tenent  yet  more  bloody.  295 

Truth.   It  is  true  what  M'  Cotton  faith,  An  unjuft^"^^^  ^^- 
Excommiinication  h  as  irut  Per fecution  as   an    unjuft^^^yj,„  ^^^ 
Banifljment,  and  therefore  fome  may  juftly  complaine-^/W^  of 
againft  M'  Cotton  and  others,  for  practicing  fuch  p^^-^^^f"'^' 
fecution  in  both  kindes,  being  not  onely /^rt«//Z)t'^from 
their  ci-cill  State,  but  unjuftly  (and  after  the   Popes 
way)  Excommuuicated  alfo,  from   their  Churches,  but 
of  that  more  elfewhere. 

2.  We  doe  not  in  ordinarie  Englijh  read,  but  that  The  word 
the  word  Perfecution  is  taken   for  chill  corporall  vio-  Perfecu- 
lence  and  punifhment  inflicted  on  the  body  for  ^ome ^^j^^/^^j 
fpirituall  and  religious  matter ;  according  to  the  Lord/V  is  taken. 
Chrijl  his  words  to  Paul,  A6ls  9.  [4.]  Saul,  Saul,  why 
perfecutejl  thou  me  ? 

3.  The  palfages  in  the  Letter  fhew  that  the  whole 
Jcope  of  the  Letter  was  to  contend  againft  outward 
violence  and  corporall  afliBion  in  matters  of  Con- 
fcience. 

Peace.  It  may  not  be  a  loft  Labour  (Deare  Truth) 
to  draw  a  tafte  of  fome  paifages  in  the  Letter. 

Truth.  For  further  fatisfad:ion,  my  paines  {hall  be 
a  pleajure  ;   and  firft 

From  the  Arguments  from  holy  Scripture,  obferve 
Z/«f.  9.  [55.]  the  Lord  Chrijl  reproving  his  two  zeal- 
ous Dijciples,  You  know  not  ot  what  Spirit  you  are 
of:  The  Son  of  Man  is  not  come  to  deftroy  mens 
lives,  but  to  fave  them. 

170]    Againe,  That  of  the  Prophets,   Ifaiah  [2.  ^.^P^'-fi'^"- 
and  Micah,  [4.  3.]   They  (hall  breake  their  Swords '^'J.Jyf^_ 
into  Mattocks,  and  their  Speares  into  Sithes.  pHes  cor- 

Againe,  Chrijis  charge  unto  his  Difciples,  that  they-^'"""^^*'"- 
{hould  be  fo  farre  from  perjecuting  thofe  that  would 


296  The  bloody  Tenent  yet  more  bloody. 

not  be  of  their  Religioti,  that  when  they  were  perfe- 
cuted,  they  {houXA  pray  and  blejj'e,  6cc.  [Luke  6.  28.] 
Pence.  Thele  holy  Pajj'ages  (Me  thinks)  are  not 
unlike  the  Stones  in  Davids  lling,  Imooth  and  plaine 
enough,  yet  powerfull  and  dreadtull,  both  againfl: 
this  Goliah  Tenent  of  perfecution,  and  alfo  prove  a 
corporall  perfecution  intended. 

Truth.  Now  a  talle  ot  the  fpeeches  of  feverall 
Kings  produced  by  the  prijoner.' 

I .  That  of  King  'James  ;   God  never  loves  to  plant 
his  Church  by  Fioletice  and  Bloudjhed. 
Speeches  of     2    That  of  6'/f/'Z>£'«  King  ot  Ps/tfwd' ;   I  am  King  of 
al'ahiii       Men,  not  of  Confciences,  of  Bodies,  not  of  Soules. 
Per/ecu-         3.  Of  the    King   of  Bohemia ;    When   ever  Men 
"»»•  have  attempted  any  thing  in   this  violent  courfe,  the 

illue   hath   been   ever   pernicious,   and   the   caufe   of 
great  and  wondertuU  Innovations. 

4.   Another  of  King  James  ;   That  he  was  refolved 

not  to  perjecute  or  molejl,  or  futfer  to  be  perj'ecuted  or 

molejled  any  Perfon  whatfoever,  tor  matter  Religion. 

In  the  third  place,   a   taffe  of  the  Speeches  of  the 

ancient  Writers  produced  by  the  PriJ'oner.' 

1.  That  ot  Hilar ius :  That  Church  which  form- 
erly by  enduring  mijery  and  imprijontnent,  was  knowne 
to  be  the  true  Church,  doth  now  terrifie  others  by 
impriJontncTit,  banijhtnent ,  and  miferie. 

2.  Of  Jerome;  Herejie  mulf  be  cut  off  with  the 
Sword  of  the  Spirit,  Let  us  If  rike  through  with  the 
Arrowes  ot  the  Spirit ;  implying,  not  with  other 
weapons. 

3.  Oi  Luther  in  his  Booke  of  the  Civill  Magijirate; 

■  Bloudy  Tenent,  Pub.  Narr.  Club,  iii.  31.  37. 


The  bloody  Tenent  yet  more  bloody.  297 

The  Lawes  of  the  Civill  Magijirate  extend  no  fur- 
ther, then  over  the  Bodies  and  Goods.  And  againe 
upon  Luk.  22.  It  is  not  the  true  Catholike  church 
which  is  defended  by  the  Secular  Arme  or  humane 
Power. 

Laftly,  The  Papijis  in  their  Booke  for  Tollera- 
tion;  When  Chriji  bids  his  Dijciples  to  fay,  peace  to 
this  houfe,  he  doth  not  fend  Purfevants  to  ransack 
or  fpoyle  the  houfe. 

171]  Laftly,  The  Prifoner  in  anfwering  fome  Objec- 
tions, concludeth  ;  It  is  no  prejudice  to  the  Common- 
wealth, if  Lihertie  of  Confcience  were  granted  to  fuch 
as  feare  God  indeed  :  He  alfo  alledged  that  many 
SeSls  lived  under  the  Government  of  Ccefar,  being 
nothing  hurtfull  unto  the  Common-weale. 

Peace.  From  these  severall  Tafts  (Deare  Truth)  I 
cannot  imagine  how  the  Prifoner  can  be  underftood 
to  caft  the  leaft  glance  unto  fpirituall  perjecution  or 
profecution,  as  M'  Cotton  in  this  Chap:  calls  it:  But 
to  end  this  Chapter  :  When  as  the  Power  of  Chriji 
Jefus  in  his  Church  was  argued  fufficient  for  fpirit- 
uall ends,  M'  Cotton  grants  both  for  the  healing  of 
finners,  and  for  keeping  of  the  Church  from  Guilt, 
but  not  for  the  preventing  of  the,  Jpreading  oi  falfe 
DoBrine,  among  thofe  out  of  the  Church,  and  in 
private  among  C/6«rf>6-Members :  nor  fufficient  to 
cleare  the  Magijlrates  of  a  Christian  State  from  the 
Guilt  of  Apojlajie  in  fuffering  fuch  Apojlates  amongft 
them,  &c. 

Truth.  I  have  in  other  Paffages  of  this  Difcourfe 
proved ; 

I.    That    Chriji  Jefus   (whiles   his   Churches  and 
38 


298  The  bloody  Tenent  yet  viore  bloody. 

Ordinances  flourifhed,  and  fince  the  Apojiajie  of  An- 

tichriji  in   the   hands  of  his    JVitneJfes)   hath   glori- 

oufly  and  fufficiently  turnidied  his  Servants  for  all 

Jpirituall  caies  ot  all  forts,  defending,  offending,  6cc. 

No  Civill       2.  That  there  is  no  other  Chrijiian  State  acknowl- 

Chriftian  gdgcd  in  the  New  Testament,  but  that  of  the  Chrif- 

tian   Church   or  Kingdome,  and  that  not   Nationall 

but  Congregationall. 

Cbrifts  3-  That  the  Apojlles  or  Mejfengers  of  Chrijl  Jejus 

Sword.      never  addrelfed  themfelves  by  Word  or  Writing  to 

any   of   the    Civill  States   wherein    they    lived    and 

taught,  and  were  mightily  oppofed  and  blalphemed. 

I  fay  they  never  ran  to  borrow  the  Civill  Sword,  to 

helpe  the  two  edged  Sword  of  Chrijl  Jefus,  again  ft 

Oppojers,  Schijmaticks,  Hereticks.      The  Lord  Jcjlis 

was  a  wifer  King  then  Solomon,  even  Wijdome  it  J  elf e, 

and  cannot  without  great  DiJ honour  and  Derogation  to 

his  Wisdome  and  Love,  be  imagined   to  leave  open 

fuch   Gaps,  fuch   Leakes,  fuch   Breaches  in  the   Ship 

and  Garden  of  his  Church  and  Kingdome. 


172]    The  Exam:  i?/' Chap.  56.  replying  to  58.  Sf  59. 

Peace.^'T^O  the  firft  observation,  that  M'  Cotton 
X  urgeth  that  Princes  are  nurcing  Fathers 
to  feede  and  correB  (and  confequently  muft  judge  of 
feeding  and  correSlion,  and  all  men  are  bound  to  fub- 
mit  to  fuch  ihexr  feeding  and  correSlion :]  M'  Cotton 
fayth,  This  is  falfe  and  fraudulent  fo  to  colledt,  and 
thefe  are  devifed  Calumnies. 


T^he  bloody  Tenent  yet  tnore  bloody.  299 

Truth.  It  will  evidently  appeare,  how  greatly  M*^ 
Cotton  forgets  the  Matter  and  Himfelfe,  when  he  lb 
deeply  chargeth,  for  all  this  he  granteth  in  this  his 
Reply,  onely  with  this  Limitation,  that  Sub\eBs  are 
bound  to  fubmit  to  them  herein  when  they  judge 
according  to  the  Word.  This  Limitation  takes  not 
away  the  obfervation,  for  it  is  alway  implyed  in  fuh- 
jeBion  to  all  Civill  Rulers,  Fathers,  Hujbands,  Maf- 
ters,  that  it  be  according  to  the  Word. 

Peace.  Yea  but  layth  he,  it  is  a  Notorious  Calum- 
nie  fo  to  reprefent  M"^  Cottons  dealing  with  Princes, 
as  if  he  made  his  owne  'Judgment  and  praSlice  the 
Rule  of  the  proceeding  of  Princes. 

Truth.   Let  it  be  laid  in  the  Ballance,  and  feene 
"  where   the    Calumnie  or  Jlander   lies  :     Princes   or 
"  Civill  Rulers,  faith  M'  Cotton,  are   Fathers  to  feed  ^"''""g 
"and  correB,  and  their  yw^w^'w/ ought  therein   ^'^ /eaitwith- 
be   obeyed    according    to    the    Word.      Now    {o\x\&  all  as  chH- 
Princes  and    Rulers  declare   themfelves  again  ft   'M.^'^""- 
Cottons  Tenent  oi  perj'ecution  for  cofijcience.      M''  Cot- 
ton will  anfwer ;  The  profejjion  and  praBice  of  Prin- 
ces is  no  rule  to  Conjcience.      I   reply,  and  ask,   who 
fliall  judge  of  Princes  profejjion  and  praBice,  when 
they    thus   feed    and    judge    in   fpirituall   matters  ? 
whether   their  profejfioti  and  praBice   be   according 
to  the  Word  or  no?     M"^  Cotton  (when  Princes  are 
alleadged  againft  his  judgment  and  conjcience)  pleads, 
that  Princes  profejjion  and  praBice  is  no  rule  :   Let  all 
men  judge  whether  \\\%  judgment  and  conjcience  be  not 
made  the    Rule  to   the  conj^ciences  and  praBices  of 
Princes,  whom  yet  he  makes  the  nurcing  Fathers. 

Peace.  When  it  was  further  demanded,  whether 


300  The  bloody  Tenent  yet  more  bloody. 

M""  Cotton  and  others  of  his  minde  could  fubmit   in 
Jpirituall  cafes  to  any  Magijirates  in  the  'world,  but 
onely  to  thofe  juft  of  his  oivn  Conjcience'^  \  173]    He 
anfwers,  they  will  fubmit  to  any  in  ABive  or  PaJJive 
obedience. 
Aaiveobe-      Truth.    But  how  can   M'   Cotton  fuppofe  ABive 
dience  can-  obedience  xw  fpirituall  things  to  fuch  Magijirates,  who 
"hlt^fT""^^^   Pd'^^wj-,    Turkijh,   Antichrijiian,   and    unable   to 
competent  judge,  and  bound  (by  his  Doctrifie)  to  fufpend  their 
Judge.      Dealings  upon  matter  of  Religion,  untill  they  be  bet- 
ter informed  ?   What  ABive  obedience  can   I   be  fup- 
pofed  to  give  to  him  that  hath  no  A£livitie  nor  Abilitie 
to  command  and  rule  me  ?  And  muff  it  not  evidently 
follow,  that  ABive  obedience  in  thefe  cafes  (according 
to  h\s  judgment)  mull  onely  be  yeelded  to  fuch  Mag- 
ijirates as  are  able  to  judge  the  true  Religion  and  way 
of  JVorJljip  ;  That  is,  the  Religion  and  Worjlnp  which 
he  takes  to  be  of  God. 

Peace.  Whereas  it  was  laid,  will  it  not  follow  that 
all  other  Conj'ciences  in  the  world,  befides  their  owne 
muft  be  perfecuted  by  fuch  their  Magijirates  (were 
power  in  their  hand)  ?  M'  Cotton  replyes,  no;  except 
all  Mens  conjciences  in  the  w orA/ did  &xx&  fundament- 
ally againft  the  Principles  of  Chrijiian  Religion,  or 
fundamentally  againlf  Church-Order,  and  Civill  Or- 
der, and  that  in  a  tumultuous  and  J'aBious  manner ; 
for  in  thefe  cafes  onely  (layth  he)  we  allow  Magis- 
trates to  punifh  in  matters  of  Religion. 

Truth.  I  have  and  muff  oblerve  the  Evill  of  that 
DiJiinBion  between  Chrijiian  Religion  and  Chrijiian 
Order,  as  not  finding  any  fuch  in  the  Tejiament  of 
the  Sonne  of  God,  but  finding  Church-Order  z.  prin- 


The  Bloody  Tenent  yet  more  bloody.  301 

cipall  part  of  the  Chrijiian  Religion,  as  well  as   Re- 
pentance and  Faith,  Heb.  6.  [i.  2.] 

But  (2.)  grant  once  M'  Cottons  Religion  and  -wzy  Perfecu- 
of  Worfloip  to  be  the  onely  true  Religion  and  way  of ''"'^'  -^  " 

tJ        1  J  o  y  tVCKC  tTt 

Gods  Worjhip,  and  all  other  Religions  and  wayes  oi their pow- 
Worjhip  falfe,   how   can   that    Errour  be   otherwife '"''  o-"'."'''^. 
then  fundamentally    And  if  other  mens  Confciences''^^^^^^^ 
attend   not  to  M'  Cottons  conviBions,  but  obftinately/ifr/>r»/i' 
maintaine  their  blal'phemous  Relijriotis,  how  can  the"/^^"""    , 

Ti/T       •/)  r   1  •  /-  •  I  IT  1         -1  1  Iciencesand 

Magijtrates  or  his  conjctence  be  dupenced  with  'i-no: Religions 
abfolved  from   perfecuting  fuch  objlinate  Confciences 'f  the 
throughout  the  whole  World  befide  ?  ^'"'^^• 

Peace.  When  it  was  further  demanded,  if  this 
were  not  to  make  Magiftrates  Staires  and  Stirrops 
for  themjelves  (the  Clergie)  to  mount  up  in  the  feats 
and  fadles  of  their  great  and  fettled  Maintenance  ? 
M'  Cotton  replyes,  this  is  rather  to  make  them  [174 
Swords  and  Staves  to  punilh  them  (if  need  be) 
Hereticall  Delinquencie :  2.  Their  Magijirates  them- 
felves  fall  fhort  of  great  and  fettled  Maintenance : 
And  laftly,  Himfelfe  liveth  upon  no  great  znd  fetled 
Maintenance. 

Truth.  It  is  true  M"  Cotton  allowes  the  fame  Power 
to  Magijirates  to  punifh  all  Hereticks,  Blafphemers, 
Seducers,  one  as  well  as  another  :  But  what  if  it 
(hould  fall  out  that  his  Magijirates  fhould  declare 
themfelves  for  the  Pope,  or  for  the  Prelates,  or  for 
the  Presbyters,  yea,  or  for  fome  other  way  then  is 
profelfed  :  and  left  it  tree  for  each  mans  conjcience 
to  worjhip  as  he  believed,  and  to  pay  or  not  pay  to-  ^n perfe- 
ward  this  or  that  Worjhip  or  Minijirie,  according  to  ^'^^"^^^ ,^^ 
his  owne  perj'wajion  more  or  lelTe,  any  thing  or  noth-  Popes  tray- 


302  The  bloody  Tenent  yet  more  bloody. 

terousDoc-ifjg^  will  not  M'  CottoTi  then  plead  that  fuch  Magif- 
P^j"^^^ lj_'  trates  themfelves  (Apoftatizing  from  the  Truth  of 
reticall  God,  and  turning  Enemies  (as  the  Pope  clamours)  to 
Princes,  ^^nt  holy  Church)  I  fay,  that  fuch  ought  not  onely  to 
be  accurfed  with  the  lelfer  and  greater  Cenfures  of 
Sufpention  and  Excommtoiication,  but  alfo  puniflied 
with  Imprisonment,  Banijhment,  and  Death :  Or  if 
they  finde  the  mercy  of  Life  and  Favour  of  an 
OJfice  (by  fome  over-ruling  Providence)  will  not  M"" 
Cotton  then  pleade  that  fuch  Magijfrates  ought  to 
fufpend  their  Power  to  hould  their  hands,  and  not 
to  medle  untill  they  be  better  informed,  &c.  Into 
fuch  poore  withered  Strawes  and  Reedes  will  the 
Allowance  of  Swords  and  Staves,  M.'  Cotton  here 
fpeakes  of  come  to  ?  Concerning  the  feats  and 
fadles  of  great  and  fetled  maintenance  of  Magijirates, 
the  Difculfer  fpake  not,  but  heartily  wirtieth  their 
Maintenance  as  great  and  fetled,  as  he  knowes  their 
Labours  and  Travells  and  Dangers  be :  He  fpake 
onely  of  Minijlers  great  and  fetled  maintenance. 

Peace.  O  Truth,  this  is  the  Apple  of  the  Eye,  the 
true  caufe  of  fo  much  comhujlion  all  the  World  over, 
efpecially  Popipj  and  Protejiants. 

Truth.   Indeed  this  was  the  caufe  (as  Erafmus  told 

vL^he  Duke  of  Saxonie,  that  Luther  was  fo  ftormed  at) 

and  Pro-    bccaufc  he  medled  with  the  Popes  Croicne  and   the 

tejiant       Motikes  BelHes.'     To  obtaine  thefe  warme  and  loft 

■  •' Erafmus  met  the  elector  of  Saxony  fcreived  up  his  mouth,  bit  his  lips  and 

at  Cologne,   Dec.    5,    1520.     'What  is  faid  not  a  word.    Upon  this,  the  elector, 

your  opinion   of  Luther?'    immediately  raifing  his  eyebrows,  as  was  his  cullom 

demanded  Frederick.    The  prudent  Eraf-  when  he  fpoke  to  people,  from  whom 

mus,    furprifed   at  fo   direct   a   queftion,  he   defired    to    have    a    precife   anfwer, 

fought  at   firft   to   elude    replying.      He  fays   Spalatin,  fixed  his  piercing  glance 


The  bloody  Tenent  yet  more  bloody.  303 

and  r\c\\.  feats  z.vl^  fadles  (who  ever  ftand  or  goe  on  Ckrgie  set 
foote,  or  creepe,  or  beg,  or  Starve)  the  Prelates  prac-  ^^^  /;/_ 
tices  all   Ages  know.      Yea  and  other  praSiices  oiteftant 
fome  of  late,  who  (with  the  Evill  ^/t'w^/v/ providing  ^'"'^'^'" 
wifely)  firft  made  fure  of  [175]  an  Ordinace  of  Par-  their 
liament  for  Tithes  and  Maintenance,  before  any  Ordi-  Mainten- 
nance  for  God  Himfelfe. 

Peace.  This  is  that  indeed  which  the  Politick  State  TT-i-Dutch 
of  Holland  well  forefaw,  when  they  were  lamentably '^'^^"'^  *° . 
whipt  by  the  King  of  Spaines  (and  Gods)   Scourge,  ciergie  to 
Duke  D'alva,  into  a  Toleration  of  other  mens  Con-  Tolierution 
fciences:  The  Politick  States-men,  I  fay,  faw  a  necef-C/— 
litie  of  flopping  their  Dominies  Mouths  with  fure 
and    fetled    Maintenance    out    of   the    States    purfe. 
Hence  it  is  the  Dutch  Minijiers  zeale  is  not  fo  hot 
againfl:    the    Toleration   of   Hereticks    in    the    Civill 
State,  as  the  Englijh  hath  been. 

Truth.   To  this  purpofe   (fweet   Peace)   how  fitly 
did   that  learned   Prideaux "   once   tell   his   Sons  the ,   //' 
Oxford  Doctors,  at  one  of  their  Superltitious   Crea-  be  chrifts 
tions,  that  fince  they  could  not  dig,  and  were  a(hamed  M^fjpr', 
to  beg,  they  had  great  need  (therefore)  of  fetled  Main-  '""  Beg'fo'r 
tenance.  This  was  but  the  Evil  Stewards  device,  and  Steale. 
(I  adde)  little  better  then  ftealing. 

Peace.  Yea  but  fayth  M"^  Cotton,  I  live  not  fo,  &c. 

Truth.  One  Swallow  makes  not  a  Summer:  what 

on  Erafmus.  The  latter  not  knowing  ■  John  Prideaux  (i  578-1650)  profeflbr 
How  to  efcape  from  his  confufion,  faid  and  vice-chancellor  at  Oxford,  was  made 
at  laft,  in  a  half  jocular  tone:  'Luther  bifhop  of  Worcefter  in  1641.  He  ad- 
has  committed  two  great  faults:  he  has  hered  to  Charles  I.,  and  was  reduced  to 
attacked  the  crown  of  the  pope  and  the  poverty.  Wood,  Athene  Oxonienses,  iii : 
bellies  of  the  monks.'"  D'Aubigne,  265-273.  Fuller,  Worthies,  i:  279. 
Hift.  of  Reformation,  iii  :    166. 


304  The  bloody  Tenent  yet  more  bloody. 

others  have  done  and  doe,  and  what  praEiices  have 
been  and  are  for  a  forced  letled  maintenance  (as 
firme  and  J'etled  as  ever  was  the  Parijh  maintenance 
of  Old  England)  hath  been,  to  the  fhame  of  Chrif- 
tianitie,  too  apparent :  For  M'  Cotton  himfelfe,  as  I 
envie  not  the  fatnes  of  his  tnorjclls,  nor  ^\\^  jweetnes  of 
his  Cups,  but  wifh  him  as  large  a  purfe,  as  I  beleeve 
he  hath  an  Heart,  and  a  defire  to  doe  good  with  it : 
Yet  it  hath  been  faid,  that  his  cafe  is  no  Pre/ident, 
becaufe  what  he  loofeth  in  the  Shire,  he  gets  in  the 
Hundredth,  and  fits  in  as  foft  and  rich  a  J'adle  as  any 
throughout  the  whole  Countrey,  through  the  greatfies 
and  Richnes  of  the  Marchandixe  of  the  Toivne  of 
Bojion,  above  other  parts  of  the  Land.'  The  truth 
is,  there  is  no  Tryall  of  the  good  or  Evill  Servant 
in  this  cafe,  untill  it  comes  to  Digging  or  Begging, 
or  the  third  way,  viz  :  of  couxening  of  the  great 
Lord  &  Majler  Chrijl  "J ejus ;  by  running  to  carnall 
meanes  and  carnall  weapons,  to  force  mens  purfes  for 
a  rich  and  fetled  Maintenance. 

'  In  1633,  William  Wood  laid  of  Bof-  larger   towns,   and   fpeaks   of  Bollon   as 

ton,  "This  town,  although  it  he  neither  "being  the  centre  town  and  metropolis 

the  greatell  nor  the  richell,  vet  it  is  the  of  this  wildcrnefl'e  worke."      He  fpeaks 

moll  noted  and  frequented."     Keu!  Eng-  of  it  as  "this  city-like  townc,"   "the 

land  Profpcli,  38.      In   the  fame  year  a  buildings  beautiful  and  large,  and  orderly 

tax  was  laid  upon  the  towns  for   public  placed  with  comlv  Urcets,  whose  contin- 

purpofes,  and  Roxbury,  Newton,  Water-  uall  inlargement  prefages  Ibme  lumptuous 

town  and  Charlellown,  were  aflefled  as  city."     "  This  town  is  the  verv  mark  of 

much   as   Bollon,   namely,    X48,    while  the  land.     French,  Portugalls  and  Dutch 

Dorcheiler  paid  £80.      Majf.  Col.  Rec,  come  hither  for  traffic."      H'ondcr  aiork- 

i:    110.  ing  Providence,  42.  43.     "Bollon,  being 

Edward  Johnfon,   writing   about  the  the   chiefell  place  of  refort  of  (hipping, 

fame  time  with  Williams,  defcribes  the  carries  all  the  trade."     Z)</.,  66.  208.  209. 


The  bloody  Tenent  yet  more  bloody.  305 


Chap.  57.  {replying  to  Chap.  60.)  Examined. 

Peace. /concerning  Princes  M."  Cotton  addeth,  that 
V^  Princes  out  of  State  policie,  doe  fometimes 
tollerate  what  [176]  fuits  not  with  Chrijiianitie  (as 
David  did  Joab)  againft  their  wills. 

Unto  this  it  was  anfwered,  that  this  agrees  not 
with  his  former  generall  Propojition,  to  wit,  that  it 
was  evill  to  Tollerate  feducing  Teachers,  and  fcanda- 
lous  livers ;  M'  Cotton  replyes ;  Yes,  for  Mofes  laid 
downe  in  generall,  Who  fo  ftieddeth  mans  blood,  by 
man  fhall  his  blood  be  fhed ;  yet  Joab  was  tollerated 
to  live,  &c. 

Truth.  If  Mofes  had  faid ;  It  is  not  lawfull  to 
tollerate  a  Murtherer ;  and  yet  afterward  had  toller- 
ated a  Murtherer,  his  later  praSlice  would  not  have 
feemed  harmonious  to  his  former  fpeech,  but  Mofes 
did  not  fo,  and  therefore  I  conceive  is  not  rightly 
alledged. 

Peace.  Whereas  it  was  further  alledged,  that  that 
State  policie,  and  State  necefjitie,  which  permitted  the 
confciences  of  Men;  will  be  found  to  agree  moft 
pundtually  with  the  Rules  of  the  beft  politician  that 
ever  the  world  faw  (the  'Lord  Jefus  himfelfe)  who 
commanded  the  permitting  of  the  Tares. 

M'  Cotton  replyes,  that  he  is  not  againft  the  per- 
mitting of  fome  Antichriflians,  or  falfe  Chrijlians, 
unleffe  they  maintaine  fundamentall  Herefie  againft 
the  Foundation  of  Religion,  and  that  objiinately  after 
conviBion,  and  withall  feduce  others :  But  for  fuch 
39 


306  The  bloody  Tenent  yet  more  bloody. 

Hereticks  and  /educing   Teachers,  they   are   none  of 
thofe  Tares,  of  which  Chrijl  fayth,  Let  them  alone. 
Belides,  fayth  he,    It   by   Tares  are  meant  grolfe 
offenders:   then  l\\&  fpeech  oi  Chrijl,  Let  them  alone, 
is  not  a  word  of  command,  but  a  word  of  permij/ion 
2.v\dL  prediction ;  like  that  Luc.  22.  36.      He  that  hath 
no  Sword,  let  him  fell  his  Garment  and  buy  a  Sword. 
All  Anti-        Truth.   I  anfwer,  that  there  ihould  be  Antichrif- 
'are  fundaJ^'^^^')  "^^  ^^^^^  ChrijUans,  which  maintaine  not  funda- 
mentally    mentall   Herefie   againft    Foundation    of    Religion,    I 
ThHfl  '"  t^'"'^e  is  new  to  the  New  Tejlament  of  Chrijl  Jejus, 
jcfus.       and  to  the  Tryalls  the  holy  Spirit  propofeth  by  'John 
in  his  Epi/lles,  difcovering  fuch  to  be  the  Hereticks 
and  Apoftates,  as  deny  the  Lord  J  ejus   (as  all   Anti- 
chrijlians  or  falfe  ChrijUans  doe  more  or  lelfe)   to  be 
come  in   the   FleHi  the  true  MeJJiah,  and  anointed 
King,  Priejl,  and  Teacher  to  his  Church. 

Peace.  If  M''  Cotton  will  make  good  his  word,  to 
wit,  that  he  will  permit  fome  AntichrijUans  or  falfe 
ChrijUans,  methinks  [177]  the  whole  Tryall  oi  this 
matter  might  well  turne  upon  this  Hinge,  (o  that 
the  true  or  falfe  ChrijUan  be  tryed  by  the  Rules  of 
the  New  Tejlametit. 

Truth.  It  lb,  he  mull  undeniably  fubfcribe  to  this 
great  and  ChrijUan  policie  oi  per mij/ion  or  Tolleration: 
"As  for  the  Exceptions  following  [Unlelfe  they  main- 
"  taine  Fundamentall  Herelie,  and  unlelfe  they  fin 
"  actually]  Thele  pull  backe  againe  with  the  Left 
hand  what  merciful  Freedome  he  had  given  before 
with  the  Right. 
Touching  3-  But  laltly,  by  this  Interpretation  of.  Let  them 
the  Tares,  alonc,  by  Way  of  permijjion  and  predi£lion,  it  appeares 


The  bloody  Tenent  yet  more  bloody.  307 

that  M''  Cottons  Thoughts  are  not  without  checks  and 
doubtings  what  thefe  Tares  might  be  :  For  (fayth  he) 
[if  by  Tares  are  meant  groffe  offendours^  whereas  be- 
fore he  fpent  much  precious  time  to  prove  the  Tares 
to  be  a  kinde  of  clojer  Hypocrite. 

Moreover,  all  permiffion  is  of  Evill,  for  fome  Good, 
fo  he,  the  permiffion  of  Tares  for  the  IVheate  fake : 
In  which  refpect  (as  I  conceive)  the  good  Wheate  is 
not  fo  tendred,  nor  the  Word  of  Chrijl  fo  attended 
to  by  fuch,  as  prefume  (in  pretence  for  the  good 
wheate  fake)  to  pluck  up  thofe  Tares,  unto  whom 
Chrijl  yefus  for  the  good  IVheate  fake,  hath  for  a 
Time  granted  a  permtjjion. 


Exam:  of  Chap.  58.  replying  to  Chap.  61. 

Peace.\  T\  7"Hereas  the  Difcuffer  profelTedly  waved 
V  V  any  Argument  from  the  number  of 
Princes  witneffing  in  profejjion  or  praBice  againft 
perfecution  for  caufe  of  Confcience,  M'  Cotton  replyes, 
that  this  is  a  yeelding  of  the  Invaliditie  of  the  Ar- 
gument :  But  2.  that  he  urgeth  not  the  number,  but 
the  greater  pietie  and  prejence  of  God  with  thofe 
Princes  who  have  profefled  and  practiced  againft 
Tolleration. 

Truth.  As  I  would  not  ufe  an  Argument  from  the 
number   of  Princes   about   an   heavenly   matter    (as 
knowing  that  the  Kings  and  Rulers  of  the   Earth 
commonly  minde  their  owne  Crownes,  Honours,  znd  Po/ine 
Dominions,  more  then  Gods ;  and  fuch  Princes  as  are^*"^^'  ^"' 


308  The  bloody  Tenent  yet  more  bloody. 

P/W/Vr/jr*- called  Chrijiian,  ufe  Gods  Name,  Crowne,  and  Ordi- 
rwces.  ^^^^^j.^  [ '  7^]  3s  Jeroboatii  ufed  Gods  Natne,  and  "Jeza- 
bell  ufed  Fajling  and  prayer,  for  the  advancement  of 
their  owne  Crowncs,  and  perfecuting  of  the  Innocent 
and  Righteous)  So  neither  would  I  rell  in  the  ^ali- 
tie,  Greatnes  or  Goodnes  of  any.  That  which  I  at- 
tend in  this  Argument  is  the  Ground  and  Reajons  of 
their  Speeches ;  which  may  alfo  have  this  Conjidera- 
tion  to  boote,  that  they  are  the  Speeches  of  fuch  who 
fit  at  the  helme  ot  great  States,  and  were  not  igno- 
rant ot  the  Affaires  of  States,  and  what  might  con- 
duce to  the  peace  or  dijiurbance,  to  the  wealth  or  wo^* 
of  a  Common  weak.  To  their  Ground  and  Reajons 
therefore  I  attend  in  the  next  Chapter. 


Exam:  of  Chap.  59.  replying  to  Chap.  62. 

P^tfcv.TN  this  Chap,  the  Conjideration  of  the  Speeches 
X  themfelves,  M'  Cotton  fayth,  he  pafled  by, 

becaufe,  either  the  Reajons  wanted  waight,  or  did 

not  impugne  the  caufe  in  hand,  as 
A  Speech        Firft,    That   Speech  of  King   James ;     God  never 
of  King     ifj,^gj  fg  plaTit  his  Church  by  blood:  It  is  farre  from  us 

James  con-  .      ^        ,,  •'       ..  111 

fidered.  (fayth  M''  Cotton)  to  compell  men  to  yeeld  to  the 
Fello'wJl:>ip  of  the  Church  by  bloudie  Lwwes  or  Peti- 
alties:  Neverthelelle,  this  hindreth  not  but  that  his 
Blood  may  juftly  fall  upon  his  owne  head  that  fliall 
goe  about  toj'upplant  and  dejiroy  the  Church  oi  Chrijl. 
Truth.  How  light  or  how  impertinent  foever  thefe 
Speeches  may  feeme  to  M"^  Cotton,  yet  to  others  (fear- 
ing God  ■a\(o)  they  are  mod  J'ollid  and  waighty. 


The  bloody  Tenent  yet  more  bloody.  309 

This  Speech  of  King  'James  reemes  impertinent  in 
this  caufe,  becaufe  (fayth  M'  Cotton)  we  compell  no 
man  by  bloudy  Lawes  and  Penalties  to  yeeld  them- 
lelves  to  the  Fellowlhip  of  the  Church. 

I  anfwer,  as  Saul  by  perfecuting  of  David  in  the 
Land  of  Canaan,  and  thrufting  him  forth   of  Gods 
Heritage,  did   as  it  were  bid  him   goe  ferve  other 
Gods  in  other  Countries:  So  he  that  fhall  by  bloudie^^^^,^^^^ 
Lawes  and  Penalties  force  any  man  from  his  owne/ro/w  his 
Confcience  and    Worfliip,   doth   upon   the  point,   fay  "'^"^  vj"'' 
unto  him,  in  a  language  of  bloud.  Come  be  of  my 
Religion,  &c. 

179.J  2.  Peace.  Why  Ihould  not  Meti  as  well  be 
forced  to  the  Truth,  as  forced  from  their  Errours 
and  Erroneous  praBices ?  Since  (to  keepe  to  the 
Similitude)  it  is  the  fame  Power  that  fets  a  plant, 
and  plucks  up  weedes,  which  is  true  ( myffically)  in 
the  Ipirituall  worke  of  Chrijl  Jejus,  in  his  heavenly 
planting  by  his  Word  and  Spirit. 

3.   Truth.   I  adde,  if  men  be  compelled  to  come  Touching 
to  Church  under  fuch  a  penaltie,  for  Ab fence  (as  \i2Xh."'"f''^'''"^ 

,        ■'  I  ^^  C0f7l£  to 

been  pracfliced  in  0/a  and  New  England)'  How  Cd^n  church 
M'  Cotton  fay,  there  is  no  forcing  to  the  FellowJhip''nd  to 
of  x.\\^  church;  when  (howfoever  with  the  Papijis) 
he  makes  fo  great  difference,  which  Chrijl  never 
made,  between  the  Lords  Supper,  and  the  Word  and 
Prayer,  and  lay,  that  men  may  be  forced  to  the  hear- 
ing of  the  Word,  but  not  to  the  Supper.  Yet  the 
confciences  of  thoufands  will  tellitie,  that  it  is  as 
truely  grievous  to  them  to  be  forced  to  the  one  as 
to  the  other,  and  that  they  had  as  lief  be  forced  to 

'  See  note,  Bloudy  Tenent,  loi,  Pub.  Narr.  Club,  iii.  194. 


3IO  The  bloody  Tenent  yet  more  bloody. 

the  meat  as  to  the  Broth,  to  the  more  inward  and 
retired  chambers  and  clojets,  as  into  the  Hall  or  Par- 
lor, being  but  parts  of  the  fame  houfe,  6cc. 

Peace.  And   I   may  adde   (Deare  Truth)  that  the 
bloudie  hnprijhnments,   IVhippings  and   Banijhmcnts, 
that  have  cryed,  and  will  cry  in  New  Knglaiid,  will 
not  be  ftild   untill   the  cry  of  Repentance,   and   the 
bloud  of  the   Lambe   Chrijl  Jejus,    put    that   cry   to 
Jilence.     But  to  the  fecond  Speech  of  King  James, 
4recond    ^°  marvell   (fayth   M'  Cotton)   that  I   part  by  that 
Speech  of  Speech,   to  wit,    [that    Civill  obedience  may  be   per- 
^'"S        formed  by  the  Papijls,]   for   I   found   it   not  in   the 
Letter ;   and  befide,  how  can  Civill  obedience  be  per- 
formed by  Papijis,  when  the  Bijhop  of  Rome  ihall 
Excommufiicate  a  Protejlant  Prince,  dillolve  the  Sub- 
jeSls  Oath,  &c. 
Papifts  Truth.   I  anfwer;  King  ^^wfj  profelTing  concern- 

may  yeeld  ing  the  Oath  oi  Allegiance  (which  he  tendred  to  the 
^Jui,[[°'"'  Papijis,  and  which  fo  many  Papijis  tooke,)  that  he 
delired  onely  to  be  fecured  for  Civill  Obedience,  to  my 
underftanding  did  as  much  as  fay,  that  he  beleeved 
that  a  Papijt  might  yeeld  Civill  obedience,  as  they  did 
in  taking  this  Oath,  as  quiet  and  peaceable  Subjetls, 
fome  of  them  being  employed  in  places  ot  Truji, 
both  in  his  and  in  Queene  Eli-zabeths  dayes. 

What  though  it  be  a  Popijh  Tenent,  that  the  Pope 
may  fo  doe,  and  what  though  Bellarmine,  and  others. 
The  Par-  have  maintained  fuch  [i8oJ  bloudie  Tenents,  yet  it 
liamcnt  at  is  no  Getierall  Tenent  of  all  Papijis,  and  it  is  well 
thouph'  knowne  that  a  famous  Popijh  Kingdome,  the  whole 
Popijh,  yet  Kingdome  oj  France  z.'R&w^A&di  in  Parliament  in  the 
condemned  yQ2SQ  (fo  calld)    1610.   Condemned   to  the  Fire  the 


The  bloody  Tenent  yet  more  bloody. 


311 


booke  of  "Johannes  Marianus  for  mainteining  t\\'3,iBookes  and 
very   Tenent. "^      And  two  moneths  after  Bellarmines      ^^j} 
booke  it  felfe  was  condemned  to  the  Fire  alfo,  hy  CwHl  obe- 
the  fame  Parliament  for  the  fame  deteftable   Doc-  '^^^''"■ 
trine,  as  the  Parliament  calld  it,  as  tending  to  deftroy 
the  higher  Powers,  which  God  hath  ordained,  ftirring 
up  the  SubjeBs  againft  their  Princes,  abfolving  them 
from   their    Obedience,   ftirring  them   up  to  attempt 
againft  their  Perfons,  and  to  difturbe  the  common 
peace  and   quiet:    Therefore   all    Perfons   who   ever 
under   Paine  of  High  Treafon,  were  forbidden   to 
pri?it,fell,  or  keepe  that  booke,  &c. 

Peace.  This  pajfage  being  fo  late,  and  fo  famous  in 
fo  neere  a  Popifi  Countrie,  I  wonder  how  M'  Cotton 
could  chaine  up  all  Vapijls  in  an  hnpojfibilitie  of 
yeelding  Civill  obedience,  when  a  whole  Popifh 
Kingdome  breakes  and  abhorres  the  chaines  of  fuch 
bloudy  and  unpeaceable  DoSirines  and  VraSlices. 

2.   Experience  hath  proved  it  poffible  for  Men  to  ^//  Eng- 
hould    other    maine    and  fiindamentall  DoBrines    of'^"'^  ^''' 
that  Religion,  and  yet  renounce  the  Authoritie  of  the^y^./  'the 
¥ope,  as  all  England  did  under  King  Henry  8.  when  ^"/^ ''^- 
the  fix  bloudie  Articles  were  maintained  and  prac- 


nounced. 


'  John  Mariana,  (i  537-1624,)  ajefuit, 
publifiied  at  Toledo,  a  work  entitled  De 
Rege  et  Regis  Injiitutione.  In  the  fixth 
chapter  he  confiders  the  quellion  whether 
it  is  lawful  to  kill  a  tyrant,  and  approves 
the  affaflination  of  Henry  III.  It  is  faid 
to  have  excited  Ravaillac  to  the  aflanina- 
tion  of  Henry  IV.  As  Hated  in  the  text, 
it  was  burned  by  decree  of  the  Parliament 
at  Paris,  in  1610.      Bayle,  Di^,  iv.  127. 

The  treatise  of  Bellarmine,  was  enti- 


tled Tractatus  de  poteftate  fummi  Pontificis 
in  Temporalibus  adverfus  Gulielmum  Bar- 
claium,  and  was  printed  at  Rome,  in  1610. 
Bayle  quotes  Mayer  as  faying  :  "  The 
executioner  already  began  to  light  the 
fire  to  punifh  the  book  and  its  author, 
had  not  the  difpofition  of  the  Queen, 
influenced  by  the  repeated  and  inceflant 
intreaties  of  the  Jefuits  extinguished  it." 
Diffionary,  i  :    732. 


3 1  2  The  bloody  Tenent  yet  more  bloody. 

ticed,  and  in  them  the  Subjiance  of  that  Idolatrous 
Religion,  although  the  Power  of  the  Vope  of  Rome 
was  generally  acknowledged  no  other,  then  of  a 
forreigne  Bijhop  in  his  owne  Diocejfc' 

3.   But  grant  the  Eiiglijh  Catholicks  maintaine  the 

Supreame  Authoritie  of  the  Pope,  even  in   Efigland, 

it  mulf  be  considered  and  declared   how  farre  :      If 

y)  twofold  fo  farre,   as  to  owne   his   Power  of  abfolving  from 

holding  the  obedience  (againft  which  the  aforefaid   Parliament  of 

Head"'      P^r/j-  declared)    the   wijdome  ot    the   State   knowes 

how  to  fecure  it  lelfe  againll:  llich   Perfons.      But  if 

onely  as  Head  of  the  Church  in  fpirituall  matters,  & 

they  give  AJfurance  for  Civill  obedience,  why  fhould 

their  Confciences  more  then  others  be  opprelfed  ? 

^eace.  M'  Cotton,  (as  all  men  and  too  jullly  in  this 
Controverfte)  alledgeth  the  Vapijls  practices,  what  ever 
profejjions  otherwise  have  been  :  So  long  as  they  hould 
the  Vope,  they  are  [1  81 J  fure  of  a  Difpenjation  to  take 
any  Oath,  lubfcribe  to  any  Engagement,  and  of  AbJ'o- 
lution  for  the  ABing  of  any  Crime  of  Treafon  or 
Murther  againft  the  chiefeft  States-men,  and  the 
State  it  felfe. 

Truth.  What  is  it  that  hath  rendered  the  '?apijis 

fo  inraged  and  defperate  in   England,  Ireland,  &c  ? 

What  is  it  that  hath   fo  imbittered  and   exajperatea 

their  minds,  but  the  Lawes  againft  their  CotiJ'ciences 

and  Worjhips  ? 

The  two         Peace.  The  two  Sijlers  Lawes  compared,  Maries 

Sifters       and   Elizabeths,  concerning  mens  Confciences,  while 

^"^^^  c"-  Maries  were  certainly  written  with  b loud  zgzini\  the 

■  See  page  i 29,  Supra. 


The  bloody  Tenent  yet  more  bloody.  3 1  3 

Protejiants,  Elizabeths  may  feeme  to  be  written  with  ^'''"/"g' 
f?iilke  again  ft  the  Vapijls. 

Truth.  Deare  Veace,  Chaines  of  GoA/and  Diamonds 
are  chaines,  and  may  pinch  and  gall  as  fore  and 
deepe,  as  thofe  of  BraJ'e  and  Iron,  &c.  All  Lawes 
to  force  even  the  grolfeft  Conjcience  (of  the  moft 
befotted  Idolaters  in  the  world,  "Jew  or  Turke,  Papiji 
or  Vagan)  I  fay,  all  fuch  Lawes,  retraining  from  or 
conjlraining  to  Worjhip,  and  in  matters  meerly  Spir- 
ituall,  and  of  no  Civill  nature,  fuch  Lawes,  fuch  ^^s, 
are  chaines,  are.  yoakes,  not  pollibly  to  be  litted  to  the 
Souks  neck,  without  opprejjion,  and  exajperation. 

Peace.  It  is  no  wonder  indeed  that  the  Brains  of 
thofe  of  the-  Popijh  Faith  are  fo  diftempered  and 
enraged  by  yoakes  clapt  on  the  neck  of  their  Con- 
fciences,  when  Solomon  the  wifeft  obferves  it  com- 
mon :  that  Civill  opprejjioti  (^how  much  more  Soule- 
opprejjion,  the  moft  grievous  and  intollerable)  doth  ufe 
to  render  the  Braines  of  men  (otherwayes  moOifober 
anA  judicious)  madde  and  defperate.  [Ecc.  7.  7.] 

2.    Truth.   I  anlwer  (fecondly)  grant  the  PraSiices  Coaks  of 
of  the  Papijls  againft  the  Civill  State,  fowle,  A^.n-"""^^'-'"^'"' 
gerous,    &c.    yet    why    fhould    there   not    be    hope^^?^^'^^" 
(according  to   the  rules  oi  pietie  in   Scripture,  and  melt  an 
policie  in   Experience)   that  the  coales  of  mercy  and  ^'^""/' "' 
tnoderation  may  melt  the  Head  oi  an  Enemie,  as  \\ar A  melted 
as  any  Jl one  or  mettall,  and  render  imbittered  Enemies,  ^^^U  ^c. 
lovijig  Friends,  combined  and  refolved  for  their  com- 
mon  Jafetie  and  Liberties. 

Thirdly,  Againft  the  feare  of  Evill  praBices  the 
W if  dome  of  the   State  may  fecurely  provide,   by  juft  cautkns 
cautions  and  provijoes,  as   of  Subfcribing  the   Civillfor  pre- 
40 


314  T^b^  bloody  Tenent  yet  more  bloody. 

venting  of  Engagement ;  of  yeelding  up  their  Amies,  the  Injlru- 
bivzp'^iXs  ^"^"^-^  of  mijchiefe  and  dijlurbance  ;  of  being  noted 
y<-.  [1^2]   (as  the  Jewes  are  in  fome  parts)  by  fonie  dij- 

ti?i£lion  of  or  on  their  Garments,  or  otherwife,  accord- 
ing to  the  Wijdome  of  the  State.  And  without  fuch 
or  the  like  fufficient  cautions  given,  it  is  not  Chill 
Jujiice  to  permit  juflly  fufpeited  perjons,  dangerous 
to  the  civill  peace,  to  abide  out  ot  places  ot  Securitie 
and  lafe  Rejtraint. 

Peace.   If  fuch  a  courfe  were  fteered  with  the  Con- 
fciences  of  that  Religion,  yet  are  there  fome  ObjeSlions 
waighty  concerning  the  Body  of  the  People. 

Firft,  There  will  be  alwayes  danger  of  tumults  and 
uproares  between  the  Papijls  and  the  Protejlants. 

I.   Truth.    Sweet  Peace,  thou  mayll  juftly  be  ten- 
der of  the  quiet  repoj'e  and  fecure  Tratiquilitie  of  all 
Sufficient    n^en,   and   with    All  men   (if  it  be  polTible,   as  the 

provijtons      ^       .  r         i        \  1  1111 

are  made  ocripturc  Ipeakes)  as  thou  art  an  heavenly  daughter 
in  other  of  the  God  oi peace  and  love.  But  yet  thou  knoweft 
^glilT  ^^^  Wijdome  of  the  E7iglifi  State  needs  not  be  taught 
Dijirac-  from  abroad  (where  Z//^'r//V  abroad  is  granted  to  the 
tioni  and  Popijh  or  Protejlant  Confciences)  of  making  fafe  and 
from  oppo-  fufficient  provilion  againll  all  Tumults,  and  feare  of 
fste  Con-    uproares. 

^"'Tlv  ^"  ^^^  fecondly,  it  is  too  too  fully  and  lamentably 

jhips.  true,  that  the  Congregations  or  Churches  of  the  fever- 
all  forts  of  fuch  as  in  whole  or  in  part  feperate  from 
the  Parijh  worjhip  and  worjhippers,  are  farre  more 
odious  to,  and  doe  more  exafperate  a  thoufand  times, 
the  Parijh  AJJemblies,  then  the  Papijis  or  Catholiques 
themfelves  are  or  doe  :  So  that  if  the  People  were 
let  loofe  to  take  their  choice  of  exercifing  violence 


The  bloody  Tenent  yet  more  bloody.  3 1 5 

and  furie,  either  upon  a  PopifJ?  or  a  Protejlant  Seper- 
ate  Ajfembly,  it  is  cleare  from  the  greater  corrivation 
[corrivalryj  and  competition  (made  by  the  Frotejlants 
that  feperate,)  to  the  true  Church,  true  Government, 
true  Worjhip,  true  Minijirie,  true  Seales,  &c.  the  rage 
of  the  People  would  mount  up  incomparably  fiercer 
againft  the  one  then  the  other.     Hence  it  was  th^  jsieerer 
Papijis  ever  found  more  favour  with   the  laft  two  Competi- 
Kings  and  their  Bijhops,  then  the  Puritants  (fo  called)  ^'J^^.^^^,/ 
did,  and  the  leperate  Ajfemblies  were  not  fo  maligned <;/i/i(?//w«/ 
by  them  as  the  Nonconformi/is,  nor  they  fo  much  as  \he'"''J^'f  "'^ 

r  •  rt       ■.       u  All  r  r-ii     exafperate, 

very  conforming  Puritaiits.     And  therefore  luitably  y/ 
it  was  belcht  out  from  a  fowle  mouth  Rabjhekeh,  a 
Chaplaine  to  one  of  the  late  Bijhops ;  A  plague  (faid  he) 
on  all  Conforming  Puritants,  they  doe  us  moft  mif- 
chiefe.      Notwithftanding   all    this,    and    the   bitter 
IndigJiation   [183]    of  People  againft  thefe   SeBaries 
(fo  called)   and  their  Ajfemblies,  yet  the  moft  holy 
wijdome  of  the   Father   of  Lights   hath   taught   the  Theadmir- 
Parliajnent  of  England  that  wonderfull  skill  (in  the^^;;^^^^ 
midft  of  fo  many   Spirituall  oppojitions)   to  preferve  the  Par- 
the   Civill  peace  from   the  dangers  and  occa/ions  q( '""^j^"' /" 
civill  Tumults  and  DiJira£ltons.  civHl 

Peace.    Admit  the  civill  peace  be  kept  inviolate,  ^^'"^''• 
yet  how  fatisfie  we  they^^r^j  anAjealouJies  of  many 
who  cry  out  of  danger  of  Infe£iion,  and  that  Jeza- 
bels  DoBrine  will  leaven  and  feduce  the  Land  &c.  [?] 

Truth.  I  will  not  here  repeate  what  in  other  parts 
of  this  booke  I  have  prefented  touching  that  Point 
of  InfeBion.     At  prefent,  I  anfwer ; 

Firft,  It  is  to  me  moil  improbable,  that  (except 
the  Body  of  the  Nation  face  about  from  Protejlanifme 


3 1 6  The  bloody  Tenent  yet  more  bloody. 

increafe  of^Q  Poperte)  (as  in  Queene  Maries  dayes)  that  the 
Uh/y  //'  number  of  Protejiatits  turning  Papi/ls,  will  be  great 
England,  in  a  Protejiant  Nation,  efpecially  it"  fuch  fecuritie  be 
taken,  as  was  above-mentioned,  and  otherwile,  as 
the  imitate  fliall  order,  &c.  together  with  fuch  publick 
notes  and  viarkes  (before  mentioned)  on  the  People 
of  that  Way,  becaufe  of  their  former  praBices. 

Secondly,  Yea,  why  (hould  not  rather  the  glorious 
Beaines  of  the  Sunnc  of  Righteoujhejfe  in  the  free  Con- 
ferrings,  Dijputings  and  Preachings  of  the  Gofpel  of 
Truth,  be  more  hopefully  like  to  expell  thofe  Mijis 
and  Fogs  out  of  the  minds  of  Men,  and  that  Papijis, 
"Jewes,  Turkes,  Pagans,  be  brought  home,  not  onely 
into  the  common  roade  and  way  of  Protejianijme,  but 
to  the  grace  of  true  Repetitance  and  Life  in  Chrijl.  [?] 
I  fay,  why  not  this  more  likely,  by  farre,  then  that 
the  miJls  andy^i^j"  of  Poperie  ihould  over-cloud  and 
conquer  that  mo\\.  glorious  Light.  [?] 

Peace.  'Tis  true,  the  holy  Hiftorie  tells  us  of  one 
Sampfon  laying  heapes  upon  hcapes  of  the  proudeft 
Philijlims ;  of  one  David,  and  of  his  Worthies,  en- 
countring  with  and  Haying  their  floutefl:  Gyants  and 
Champions,  yet  it  is  feared  fuch  is  the  depraved  nature 
of  all  matikinde  (and  not  of  the  Englijh  onely)  that 
like  a  corrupted  full  Body,  it  fooner  fucks  in  a  poy- 
foned  breath  oi  Infetlion,  then  the  pureji  Ayre  of 
Truth,  &c. 

Truth.   Grant  this,  I  anfwer  therefore  (thirdly)   If 

any  of  many  confcientioully  turne  PapiJls:   I  alledge 

M'john    the  Experience   [184]  of  a  holy,   wife,  and   learned 

Robinion  j^^^^     experienced    in    our   owne   and    other    States 

{decetijed)  .  ^  111  -  n       •  j 

his  'Tcjii-   ajfaires,  who  afnrmes  that  he  knew  but  few  Papijts 


The  Bloody  Tenent  yet  more  bloody. 


317 


increafe,  where  much  Libertie  to  Papijls  was  granted,  '"""^  '"  " 
yea  fewer  then  where  they  were  reftrained  :  Yet  fur-y-^.^'^^j^^j, 
ther,  that  in  his  Confcience  2indL  yudgettient  he  beUevedland.- 
and  obferved  that  fuch  Perfons  as  confcientioujly  turned 
Papijls,  (as  beUeving  Poperie  the  truer  way  to  Heaven 
and  Salvation)  I  fay,  luch  Perfons  were  ordinarily  more 
confcionable,  loving,  and  peaceable  in  their  dealings, 
and  neerer  to   Heaven  then  thoufands  that  follow  a 
bare  common  trade  and  roade  and  name  of  Protejlant 
Religion,  and  yet  live  without  all  Life  of  Confcience 
and  Devotion  to  God,  and  confequently  with  as  little 
love  'And  faith fulnejfe  unto  Men. 

Peace.  But   now   to   proceed;   a   third  Speech  oi  A  third 
King  James  was,   \Perfecution  is  the  note  of  2.  falfe^P'^'^  'f 


'  John  Robinfon  died  at  Leyden,  March 
I,  1625.  His  firft  work  was  publifhed  in 
1609.  The  only  one  iflued  after  his 
death  was  a  Catechifm  which  he  had 
prepared  as  an  appendix  to  a  worlc  by 
Rev.  W.  Perkins,  (  1558-1602,)  entitled 
The  Foundation  of  the  Chriilian  Relig- 
ion gathered  into  Six  Principles  ;  which, 
by  the  way,  probably  anticipated  Wil- 
liams's doctrine  in  regard  to  the  Six 
Principles  of  the  Chriftian  Religion. 
See  page  21  Supra.  The  firft  edition 
of  this  which  has  ever  been  found  was 
printed  in  1642,  feventeen  years  after 
Robinfon's  deceafe.  But  the  edition  of 
1655  has  a  preface  written  by  him,  and 
which  would  feem  to  have  been  taken 
from  an  edition  publifhed  at  Leyden 
during  his  life.  The  manufcript  from 
which  Williams  quotes  in  the  text,  was 
probably  never  publifhed  as  Robinfon's, 
and  we  may  reafonably  fuppofe  it  to  be 
fome  letter  of  his,  fent  to  fome  of  his 


Plymouth  friends,  which  had  come  into 
Williams's  hands.  His  works  were  re- 
publiflied  in  London  by  the  Congrega- 
tional Union  in  I  851,  in  three  volumes. 
Among  his  EfTays  written  in  the  latter 
part  of  his  life,  when  he  was  more  lib- 
eral than  in  his  earlier  days,  is  one  Of 
Religion  and  Differences  and  Difputa- 
tions  thereabout.  In  it  he  fays,  "Men 
are  for  the  moft  part  minded  for  or 
againll  toleration  of  diverfity  of  religions, 
according  to  the  conformity  which  they 
themfelves  hold,  or  hold  not,  with  the 
country  or  kingdom  where  they  live. 
Proteftants  living  in  the  countries  of 
Papifts  commonly  plead  for  toleration  of 
religion  :  fo  do  Papifts  that  live  where 
Proteftants  bear  fway :  though  few  of 
either,  fpecially  of  the  clergy,  as  they 
are  called,  would  have  the  other  toler- 
ated, where  the  world  goes  on  their 
fide."      Works,  I.  40. 


3 1 8  The  bloody  Tenent  yet  more  bloody. 

^'"Z         Church,  the  wicked  are  Bcjiegers,  the  Faithfull  are 
V/'J)."^"''"  belieged,   upon   Revel.   20.]    M'  Cotton  here  grants, 
that  it  is  indeed  a  Note  of  a  falfe  Church,  but  not  a 
certaine  One  ;    for,  fayth  he,  which  of  all  the  Pro- 
phets did  not  the  Church  of  the  Old  Tejlament  per- 
fecute  ? 
Per/ecu-         Truth.    M'    Cottoti    granting   perfecutioti   to   be   a 
".°" "'J'^'""- degree  of  FalJ'ehood  an^  Apojlacie,  as  he  doth  in  his 
marke  of   following   words,    he   mull   alfo   grant,    that   where 
a  Ftiife      fuch    a    DoBri?ie    and    praflice    prevailes,    and    the 
Ciurij.     Qfjnf(-ij  growes  obftinate  after  all  the  Lords  meanes 
ufed   to   reclaime,   fuch   a   Church  will   proceede  to 
further  degrees,  untill  the  whole  be  leavened  with 
Faljhood  and   Apojlacie,  and  the  Lord  divorceth   her, 
and  cafts  her  out   of  his   Heart  and   Sight;    as   he 
dealt  with  JJ'rael  a.nd  Judah:  And  it  will  be  found 
no  falfe,  but  a  dutifull  part  of  a  faithful  childe  to 
abhorre  the  ivhoredomes  of  fuch  an  one,   though   his 
own  Mother,  who  for  her  objlitiacic  in  ivhoredoiiies  is 
juftly  put  away  by  his  heavenly  Father,  but  of  that 
(the  Lord  affifting)  more  in  its  place. 

Peace.   Further,  Whereas  it  was  faid,  that  M'  Cot- 
ton had  palled  by  King  Stephen  of  Poland  his  Speech, 
to  wit,  the  true  Difference  between   the  Civill  and 
Stephen     Spirituall  Goveriiment,   M^  Cotton  anlvvers,  that  it  is 
King  of     true,    that    the    Magi/irate  cannot   command    their 
Speech.    '  -Soules,  nor  binde  their  Conjciences,  nor  pun; 111  their 
Spirits :   All  that  he  can  doe  is  to  puni(h  the  Bodies 
of  Men  for  dellroying  or  difturbing  Religion. 
185]    Truth.   It  is  true,  the  Lord  dXonc  reacheth  the 
Soules  or  Spirits  ot  Men,  but  he  doth  it  two  wayes. 
Firft,   Immediately  iHrring  up  the  Spirits  of  the 
Prophets,  by  Fijions,  Dreames,  &c. 


The  bloody  Tenent  yet  more  bloody.  3 1 9 

Secondly,    By  inftituted  Meanes  and   Ordinances :  The  spirit- 
of  which  is  the  Queftion  :    Now  Stephen  Kins;  oi"''J'P'>'^''e'- 

^^~  .  -    ■'       .  °  of  Chri/l 

Pola?id  protelfed  that  he  was  King  ot  bodies,  and  not  y^i^  ^^. 
of  Confciences :    It   being   moft  true,   that  the   Lord trufled  not 
y^za   hath  appointed  y/'/>//«^//  Rulers  and   Gover-'^'jl'^^!^'.'^'^ 
nours,  to  binde  and  loole  Souks  and   Conferences,  to  unl/Minif- 
wound  and   kill.   Comfort  and  fave  alive  the  Spirits'^'''- 
and   Confciences  of  Men.     This  power  Chri/l  Jefus 
committed    to    his    true    Mefengers ;    but   oh,    how 
many  are  there  that  pretend  to  this  Apojlle/ljip  or 
Minifrie,    who   yet   have   fold   away   this  fpirituall 
Power  to   the   Earthly  or  worldly  powers,   upon   an 
(implyed   fecret)   Condition  or  Provifo,  to  receive  a 
broken  Reed  zn  Artne  oi  Flejh,  (inftead  of  the  Ever- 
lajiing  Annes  of  Mercy,)  to  proted:  them. 

Peace.  With  your  leave  (Deare  Truth)  let  me 
adde  a  fecond :  If  the  Magijlrate  (as  M"'  Cotton 
fayth)  puniOi  the  body  for  a  fpirituall  offence,  why 
doth  he  not  punifh  by  z  fpirituall  Y>ov/tv  as  z  fpirit- 
uall Officer,  with  z  fpirituall  CcTifure  znA  punijh?nent} 

Truth.  M''  Cotton  will  tell  us  that  the  bodies  of  the 
Ifraelites  vfere.  puniflied  ior  fpirituall  offences :  And 
we  may  againe  truely  affirme,  that  the  very  cutting  off 
by  the  materiall  Sword  out  of  the  typicall  Land  of 
Canaan,  was  in  the  type,  z  fpirituall  punifhment. 

Peace.  M'  Cotton  is  not  ignorant  of  this,  and  hath 
often  taught  of  thefe  Types  from  Paffages  on  Genefs 
and  other  bookes  of  Mofes,  &c. 

Truth.  The  Father  of  Lights  gracioufly  be  pleafed 
to  fet  home  the  light  he  hath  vouchfafed  him,  &  fix 
and  imprint  the  beames  thereof  in  his  heart  and 
affeBions  alfo. 


320  The  bloody  Tenent  yet  more  bloody. 

An  Argu-       Peace.  This  Argument  (of  punifliing  the  body  for 

mentufed  xh^  j^ulgs  good)    I   remember  was  feelingly  refented 

^(„,         by  an  honourable  Gentleman  in  the  Parliament  againft 

againjl  the\_\\Q,  Bijhops,  urging  how  contrary  unto  Chrijl  "Jefus 

tin   Bilh    ^'^^^  Prelates  were ;   for  Chrijl  J  ejus  did  make  way 

ops.  for  his  working  upon  Mens  Joules,  by  Ihewing  kind- 

neife  to  their  bodies,  Sec.  but  Prelates  contrarily,  &:c. 

•Truth.   All  the  Angells  of  God  will   one  day  wit- 

nelfe,   that  Chrijl  'J ejus  was  never  Captain  to  Pope, 

nor    Prelate,    Presbyter,   no    [i86]    nor   Independent, 

Emperour,  nor  King,  Parliament,  nor  Generall  Court, 

who    punilh    and    afflidl:,    perfecutc   and    torture   the 

bodies   of    Men   under   pretence   of  a  Jpirituall  and 

religious  medicine. 

Peace.   Yea,  but  fayth  M'  Cotton,   Religion  is  dif- 
turbed  and  dellroyed,  v/hat  fliall  be  done? 
Ofdifturb-      Truth.    Religion   is   diffurbed    and   deftroyed   two 

ance  of  ^  ^ 

Religion,    wayes. 

Firfl,  When  the  Profejfors  or  AJfembhes  thereof 
are  perfecuted,  that  is  hunted  and  driven  up  and 
downe  out  of  the  'world:  Againft  fuch  DeJiroyers  or 
DiJlurbers  (being  Tyrants  and  Opprelfours,)  the  Civ- 
ill  Sword  ought  to  be  drawen. 
The  Bijh.  Peace.  The  drawing  of  the  Sword  of  'JuJlice 
"'^^ ''V^*''.  againft   fuch    Tyrants,    I   believe   hath   prevailed   in 

rants  jujtly    o  r         \         r,       i-  -  r  i 

fupprejfed.  Heaven,  for  the  Parliaments  Juccejjes  and  prosperitie : 
and  the  The  turning  from  the  violence  that  was  in  the  hands 
mZu'bere-^^  thofe  Men  of  Bloud  the  Bijhops,  (as  in  the  Men 
in  prof-     of  Nijiivtes  cafe)   hath   laid   the   long    and  violent 

Truth.  Yea  let  the  moft  renowned  Parliatnent  of 
England,   and  all   England  know,   that   when   they 


T^he  bloody  Tenent  yet  more  bloody.  321 

ceafe  to  liften  to  Daniells  counfell  to  Belfhazzar,  to  Daniells 
wit,  to   (hew  Mercy  to  the  poore,   (even  the  pooreft^''?'^'''''' 
and  moft  afflifted  in  the  World)   the  Confciences  ofzar/r^. 
Men,   then  is  their  Parliamentarie  Glory  and   Tran-fi'""^'^ 
quillitie   ecHpfed :    Till   then    I   confidently   believe,  ^^^^^''^ 
their   Government  (which  hath  now  fo  many  yeares  AT/V?^- 
with  fo  many  Wonders  continued)  fliall  not  be  num- '^'""^■'• 
bred,  nor  another  fatall  change  furprize  them. 

But  now  (2)  the  Dijiurbance  or  Dejirudion  of 
Religion  is  Jpirituall,  by  falfe  Teachers,  falfe  Pro- 
phets, by  fpirituall  Rebells  and  Trayters  againft  the 
Worjhip  and  Kingdome  of  Chriji  Jejus :  Againft 
which  Dijiurbers  or  Dejiroyers,  if  Chriji  "Jefus  have 
not  provided  fufficient  fpirituall  Defence,  let  Mofes 
(his  ancient  Type,)  be  faid  to  exceede  him  in  Faith- 
fulnejfe,  David  in  holy  zeale  and  affediion  to  the  houfe 
of  God,  and  Solomon  in  wijdome  and  heavenly  pru- 
dence, in  ordering  the  Affaires  of  the  holy  Worjlnp 
of  God'. 

Peace.  But  further,  whereas  it  was  faid,  that  to 
confound  thefe  (to  wit,  a  Civill  and  Spirituall  Gov- 
ernment)  was  Babell  and  "Jewijlj :  M"'  Cotton  replyes, 
T,6^/  is  Babell  to  tollerate  and  advance  Idolatrie. 
2.  (Sayth  he)  though  Chriji  hath  aboliftied  a  A^^- 
tionall  Church-  State,  which  Mofes  fet  up  in  the 
Land  of  Canaan,  [  i  87]  yet  Chriji  never  abolished  a 
Nationall  Civill  State,  nor  the  fudiciall  Laives  of 
Mofes,  which  were  of  Morall  Equitie,  and  therefore 
(fayth  he)  If  the  true  Chrijls  bloud  goe  for  the 
planting  of  the  Church,  let  the  falfe  Chrijls  goe  for 
fupplanting  it. 

Truth.  I  anfwer;  Babell -wzs  infamous  for  Pride, 
4> 


322  The  bloody  Tenent  yet  more  bloody. 

for  Confufion  or  Difordcr,  for  Idolatrie,  for  Tyrannte: 
Now  let  all  perfecuting  Cities  and  Kingdovics  be  ex- 
amined and  fee  if  they  have  been  cleare  from  any 
Touching    of  thefe :    and  efpecially  from  Babells  confu/ioti  and 
'tilntiU       dijorder,  from  monftrous  mingling  of  Spirituall  and 
Church  of  Civill,  the  Devi  I  Is  Woi'Jhip  with  Gods  vejfels :   It  was 
Ifrael.       j^q  Co7ifuJion  in  the  Nationall  Church  of  IJ'rael  for  the 
Power  of  that  Nation,  in  the  hands  of  Kings  and 
Civil]    Rulers,   to   purge   that    Nationall  Church   by 
Nationall  force  of  iveapons  and    Death:    But   fince 
M"^  Cotton  acknowledgeth  that  Chrijt  hath  abolifhed 
that  Nationall  Church,  and  ellablillied  Congregation- 
all  Churches,  (in  foine  of  which  pollibly  may  be  no 
Civill  Magijlrate  fearing  C/W,   for  few  uj/Zt"  or  «o^/? 
are  called,  and  confequently  few  godly  or  Chrijiian 
Magijirates  profelling  Chrijl  JeJ'us)  What  is  this  but 
Babell  or  a  Babylonijh  mixture  of  the  Old  and  New 
Tejl anient,    Nationall  and    Congregationall   Churches 
power  and  practices  together  ? 

Peace.  2.  What  if  Chrijl  "Jefus  have  not  aboliHied 
a  Nationall  Church  State,  it  is  lufficient  that  he  hath 
aboliflied  a  Nationall  Church.  And  if  (o,  then  in 
Church  matters  thofe  Nationall  'Judicialls,  and  the 
Ifrael  a  life  of  thofe  Nationall  Weapons  and  Punijhments,  in 
miraculous  attending  upon  fuch  a  Nationall  Church:  Yea  what 
colour  of  Morall  Equitie  is  there  that  all  the  Nations 
of  the  World  (moff  of  which  never  heard  of  Chrijl) 
fhould  be  ruled  by  fuch  Laives  and  Punijhments  as 
were  peculiarly  and  miraculoujly  given  and  appointed 
to  one  feledled  and  culd  out  Nation,  conceived, 
borne,  and  brought  up  (as  I  may  lb  Ipeake)  from  firll 
to  laft,  by  extraordinarie,  and  miraculous  dijpenj'ation? 


The  bloody  Tenent  yet  more  bloody.  323 

Peace.  There  may  be  (fayth  M""  Cotton)  difference 
between  the  Nations  profelling  Chrijlianitie,  and 
other  Nations. 

Truth.  There  is  indeed  great  Difference:  There 
are  two  forts  of  Nations  or   Peoples  of  the   World,  Two  forts 
which   rtiall  be   Fewell  for  the  devouring  flames  oi"/ '>^e ^'>- 
the  'Lordjefus,  2  Theif.  i.  [8.]      Firft,  fuch  as  know  i^orU. 
not  Chrijl  Jefus,  of  which  fort  the  greateft  part  of 
the    Nations   of  the    World  (beyond   all   colour   of 
comparifon)  confift.    2.  Such  as  have  heard  a  found, 
and   make  fome  profelTion   [188]   of  the   Name  of 
Chrijl  Jefus,   and  yet  obey   him   not  as   Lord  and 
King,  &c.  • 

Now  it  is  true  at  the  Tribunall  of  this  dreadfull 
Judge,  Tyre  and  Sidon,  Sodotne  and  Gomorra,  (hall 
(inde  an  ealier  doome,  then  fhall  Bethjaida,  Chorazin, 
Capernautn,  Jerufalem,  &c.  And  M'  Cotton  need  not 
feare  the  efcaping  of  a  falfe  Chrijl,  when  all  Nations 
prof  effing  Chrijiia?iitie  [Papijl  or  Protejlant)  (if  yet 
found  difobedient  to  the  true  Chrijl)  fliall  palfe  under 
a  more  fierie  Sentence  then  all  Mahumetane  and  Pagan 
Countries. 

Peace.  M'  Cotton  will  not  ftick  to  fubfcribe  to 
this ;  But,  the  falfe  Chrijls  bloud  (fayth  he)  ought 
now,  to  be  fpilt. 

Truth.   Since  there  are  fo  many  falfe  Chrijls  (as  Touching 
the  true  Chrijl  Prophefied)  M^  Cotton  muft  unavoyd- ^^y^j^' 
ably  name  and  detedl  and  convift  thofe  falfe  Chrijls,  cbrijis. 
Popijh  and   Protejlant,  &c.   upon  whom  he  pafTeth 
fuch  a  prefent  Sentence.      He  muft  alfo  direcfl  the 
way  how  the  true  Chrijl  may  (hed  the  bloud  of  the 
falfe  Chrijls.     When  M'  Cotton  hath  done  this  faith- 


3  24  The  bloody  Tenent  yet  more  bloody. 

fully  and  impartially  (according  to  his  Confcienceiind 
prefent  'Judgement)  what  Reader  will  not  at  firft  view 
fee  rifing  up  from  fuch  Premifes  thefe  foure  Conclu- 
Jions  ? 

Firft,  Amongft  fo  many  Chrijh  extant  (that  is 
vifible  Chrijh  Head  ■A.nA  Body)  in  the  Chrijlian  Anti- 
chrijlian  World,  there  can  but  One  Chrijl  be  found 
to  be  true. 

Secondly,  That  Chrijl  which  M'  Cotton  profefieth 
(according  to  his  ConJ'cience)  will  be  He. 

Thirdly,  All  fuch  Chrijh  as  are  extant,  befide  M' 
Cottons,  Head  and  Body,  ought  impartially  to  be  put 
to  Death,  ■d.'ijatfe,  counterfeit,  blajjhemous,  6cc. 

Fourthly,  Such  as  embrace  his  Chrijl,  that  is,  be 
of  his  Church  and  Confcience,  are  bound  (if  they 
once  get  power  in  their  hands)  to  purfue  with  fire 
and  Jword,  and  to  (lied  the  bloud  of  all  the  falfe 
Chrijh,  that  is,  the  feverall  forts  oi  falfe  or  Anti- 
chrijiian  IVorJhippers. 

Peace.  Oh  how  ivife  and  Righteous  is  the  Lord,  in 

letting   loofe  the   Wolfe  *and   Lyoji    [perj'ecutors  and 

Hunters)   upon   his  Sheepe  and   People,  that  by  their 

owne   painfull    fence   of  fuch    bloudie  violence  and 

crueltie,  he  may  gracioully  purge  out  the  Malignant 

venemous  Humours  of  fuch   fovvle   Antichrijlian  and 

bloudie   DoBrines  ?    But   to   the   next,   the   King  of 

Bohetnia  his  faying.    [189]    Whereas  it  was  laid  that 

King  of     in   this  Kings  Speech  M'  Cotton  had  palled  by   that 

Bohemia    poundatiofi  in  Grace  and  Nature,  to  wit,  that  Con- 

' Jcience  ought  not  to  be  violated  or  forced,  and  that 

fuch  forcing  is  no  other  then  a  Spirituall  Rape. 

M."  Cotton  replyes.   It  was  not  palled  by,  but  pre- 


The  bloody  Tenent  yet  more  bloody.  325 

"  vented  in  ftating  the  ^ejiion,  where  it  was  faid,  It 
"  is  not  lawfull  to  Cenfure  any,  no  not  for  Errour  in 
"  Fundamentall  Points  of  DoBrine  or  Worjhip,  till  the 
"  Confcience  of  the  offendour  be  firfl:  convinced  (out  of 
"  the  Word  of  God)  of  the  dangerous  Errour  of  his 
"  way,  and  then  if  he  will  perfift,  it  is  not  out  of 
"  Confcience,  but  againft  his  Confcience,  as  the  Apoftle 
"fayth,  [Tit.  3.  11.)  and  fo  he  is  not  perfecuted  for 
"  caufe  of  Confcience,  but  for  finning  againft  his 
"  Confcience. 

Truth.  I  anfwer,  the  forcing  of  a  Wotnan,  that 
is,  the  violent  Adling  of  uncleanneffe  upon  her  bodie  spirituali 
againft  her  will,  we  count  a  Rape  :  By  Proportion  Rapes. 
that  is  a  Spirituall  or  Soule-rape,  which  is  a  forcing 
of  the  Confcience  of  any  Perfon,  to  Afts  of  Worfhip, 
which  the  Scripture  entitles  by  the  name  of  the 
Marriage  bed.  Cant.  i. 

This  forcing  of  Confcience  was  in  an  high  meafure 
the  branded  linne  of  that  great  typicall  Machiavel 
yeroboa?}i,  who  made  Ifrael  to  Worjfoip  before  the 
Golden  Calves:  And  this  is  the  abominable  praBice 
of  the  Second  Beaft,  who  compells  all  to  take  the 
Marke  of  the  firft  Beajl,  and  this  is  the  linne  of 
(the  myfticall  A/nmon)  the  Princes  of  Europe,  and  of 
the  Atitichrifian  World,  thofe  myfticall  effeminate 
Ahabs,  who  give  their  power  to  the  Beaf,  them- 
felves  (together  with  that  Man  of  Sinne  and  Filthi- 
neffe  (the  Pope)  Practicing  moft  odious  fpirituall 
uncleanneffe  upon  the  Confciences  of  the  Nations  of 
the  Earth. 

2.  Peace.  Deare  Truth,  who  knowes  not  whofe 
voyce  and  Song  this  is,  but  that,  of  all  the  bloudie 


326  The  bloody  Tenent  yet  more  bloody. 


All perft-  Banners,   Gardtners,  and  moft  devounne  perfecutors 

cutoun  con- ^y      ^  ,  /iiiiii-  oy^ 

tumelioujly  ^"^^  ^^'^t"  have  Of  Ihall  legally  in  way  and  pretence 
objca  of  'Jujlice,  perfecute.  [You  pretend  Conjciencc  that 
agimji      y^y  jj,^j.g  i^^jj.  (,Qfj^g  J.Q  Church  becaufc  of  Confcience, 

LonJcience.J .  ,  ,,.,,,.,  y  . 

that  lo  to  Jiveare,  /ubftnt,  Jubjcrtbe,  or  confortnc,  is 
againfl:  your  Confcience,  that  you  are  perfecuted  for 
your  Confcience,  and  forced  againft  your  Confcience. 
Truth.  Indeed,  what  is  this  before  the  flaming 
eyes  of  Chrijl,  but  as  {Amnon-\\^^  in  the  type)  fome 
Amnon/v/luftfull  Ravijhcr  deales  [190J  with  a  beautitull 
rainjhing  i^Q„j(ifi^  f^rfj-  ufing  all  fubtlc  Arguments  and  gentle 
a  Type.  ' perfivaJioTis,  to  allure  unto  their  fpirituall  Lujt  and 
Filthincjfe,  and  where  the  Confcience  freely  cannot 
yeeld  to  fuch  Luf  and  Folly  (as  Tamar  faid  to  Am- 
non)  then  a  forcing  it  by  Penalties,  Penall  Lawes 
and  Statutes  ?  Yea,  what  is  this  but  more  filthy  and 
abominable  then  is  commonly  practiced  againft  rav- 
ijhed  Wotnen,  to  wit,  a  perfwading  Confcience  that  it 
is  obflinate,  obftinate  againfl:  its  knowledge,  that  a 
man  might  lawfully  have  yeelded,  that  he  is  con- 
vinced of  the  lawfulncfe  of  the  Ati,  and  therefore 
may  juflly  be  puniflied  for  repelling  fuch  Arguments, 
and  refifling  fuch  perfwajions  againfl  the  ConviSlion 
of  his  owne  Confcience. 

3.  Peace.  It  is  a  common  ^lejlion,  made  by  mofl, 
who  Ihall  be  Judge  of  this  ConviBed  Confcience ; 
A  ^ery,  fliall  the  lurtfull  Ravijher  (the  Perfecutor)  be  Judge? 
ludJe"  Will  the  burning  Rage  of  his  Spirituail  Filthineffe 
whether  and  AntichrijUan  Beafialitie  caui'e  no  (baking  of  the 
Confcience  ^^^\^^  ^f  juiUce?  And  will  M'  Cotton  indeed  (except 

D£  CQ71V t£i 

'  he  fufpend  them)  have  all  the  Civill  Magijlrates,  or 
Civill  States,   or    Generall  Affemblies,   or    Courts   of 


The  bloody  Tenent  yet  more  bloody.  327 

People  in  the  /For/^  (according  to  their  Jeverall  Con- 
Jlitutions)  lit  Judges  o're  Cotifcience,  to  wit,  when  the 
poore  ravipDed  Confciences  of  Men  are  convinced. 

Truth.  What  is  this,  but  (in  truth)  to  fubmit  the 
Souks  and  Confciences  of  the  Saints  (yea  the  Con- 
fcience  of  the  Lord  Jefus  in  them,)  unto  the  World 
that  lyes  in  wickednelTe  (and  to  the  Devill  in  it)  out 
of  which  God  hath  chofen  ;  but  few,  that  are  wife, 
or  that  are  Great,  Rich,  or  Noble. 

4.  And  to  end  this  PalTage,  what  is  this,  but  to 
deftroy  that  diftindtion  of  a  true  and  faH'e  Confcience, 
which  the  holy  Spirit  exprelfely  malceth,  telling  (2 
Theffal.  2.  [ 1 1.  I  2.])  of  Antichrijlians  that  make  Con- 
fcience oi  Lyes,  believing  them  confcientioufy  for  Truths. 
What  is  it  now  to  force  a  Papiji  to  Church,  but  a  Rape, 
a  Soule-Rape?  he  comes  to  Church,  that  is,  comes  to  church- 
that  Worjhip,  which  his  Confcience  tells  him  is  falfe,  ^"/"v?-"""^ 
and  this  to  fave  his  Efate,  Credit,  &c.  What  is  this  Jf/J^^"' 
in  a  PapiJl,  but  a  yeelding  unwillingly  to  be  forcedijhed. 
and  ravijhed?  Take  an  inftance  ot  holy  Cranmer, 
and  many  other  faith  full  Witneffes  of  the  truth  of 
fefus,  who  being  forced  or  ravijloed  by  terrour  of 
Death,  fubfcribed,  abjured,  went  to  Maffe,  but  yet 
againft  their  /^V/A  and  Confciences.  In  both  thefe 
Injlances  of  Papiji  and  Protejiant,  M'  Cotton  muft 
confelTe  [191]  a  Soule-Ravijhment  \  for,  the  Co«- 
fcience  of  a  Papiji  is  not  convificed  that  it  is  his  Dutie 
to  worfhip  Go^  by  the  Englijh  common  Prayer-Booke, 
or  DireBorie,  &c.  And  the  ConJ^ciences  of  many  are 
not  convinced  but  that  it  is  their  linne  to  come  at 
either  the  Papijis  or  common  Protejlants  Worfloip. 
So  both  Papiji  and  Protejiant  are  forced  and  raviihed 


328  The  bloody  Tenent  yet  more  bloody. 

hy  force  of  Amies,  (as  a  Woman  by  a  Luftfull  Rav- 
ijher)  againft  their  Souks  and  Conjciences. 

Peace.  Againe,  in  that  King  of  Bohemia  s  Speech 
M'  Cotton  palled  by  that  moft  true  and  lamentable 
experience  of  all  Ages,  to  wit,  that  perjecution,  for 
caufe  of  Conjcience,  hath  ever  proved  pernicious,  and 
hath  been  the  caufe  of  great  Alterations  and  changes 
in  States  and  Kingdotnes.  To  this  M'  Cotton  replyes, 
No  experience  in  any  Age  did  ever  prove  it  pernicious 
to  punilh  Seducing  Apojlates,  alter  due  Conviction  of 
the  Errour  of  their  way  :  And  he  asks,  wherein  did 
the  burning  of  Servetus  prove  pernicious  to  Geneva, 
or  the  juft  Execution  of  many  Popijh  Priejls  to 
Queene  Elizabeth,  or  the  Englijh  State  ? 

Truth.  I  anfwer,  though  no  Hijlorie  did  exprelTe 
what  horrible  and  pernicious  niifchiefes  the  perfecu- 
ting  of  the  Arians  and  others  cauled  in  the  World: 
Wars  for  ygj  \^  jj  lamentably  fufficient  to  the  Point,  that  all 
t  igton.  yj^g^,^  teftilie  (and  I  had  almoll:  faid  all  Nations)  how 
pernicious  this  Dodlrine  hath  been  in  railing  the 
devouring  flames  ot  Fire  and  Sicord,  about  Hereticks, 
Apojlates,  Idolaters,  Blajphemers,  &c. 

Peace.  Later  Times  have  rendred  the  obfervation 
of  that  King  moll  lamentably  true,  in  the  many 
great  Dejolations,  in  Germany,  Poland,  Hungaria, 
Tranfilvania,  ^Bohemia,  France,  Englatid,  Scotland, 
Ireland,  Low  Countries  (not  to  fpeake  of  the  mighty 
warres  between  thole  dreadfull  Monarchies  of  the 
Turkes  and  Perjians,  and  other  Nations)  to  the 
Flames  whereof  although  other  caules  have  inter- 
mingled, the  Matters  of  Herejie,  BlaJ'phemie,  Idola- 
trie,  &c.  have  been  the  chiefeft  fparkes  and  Bellowes. 


The  bloody  Tenent  yet  more  bloody.  329 

Truth.    It  is   true    (as   M'   Cotton  fayth,)   it   hath 
pleafed  the  God  of  Heaven  to  fpare  fome  particular 
places,   and  to  preferve  wonderfully  for  his  Name 
and   Mercy  fake,    Geneva,   England,  Sec.  &c.    When 
they  have  been  bejieged  and  invaded:  Yet  M'  Cotton 
confelfeth,   that  Queene  Elizabeth  by  that  courfe  had 
like  to  have  fired  the  Cbrijlian  World  in  Combufiion, 
which  though  it  [192]   pleafed  God  to  prevent,  yet  Thebloudie 
later  times  have  (liewen  how  pernicious  this  DoBrine  Jf"^"f 
hath  proved  unto  Etigland,  Scotland,  Ireland,  &c.  in  blithe 
the  (laughter  of  fo  many  hundreth  thoufand  Papijiskloud  of 
and  Protejlants,  upon  the  very  point  (principally)  ofproteft'^'' 
Herejie,  Idolatrie,  &c.  ants  lately 

Peace.  To  end  this  Chapter :  To  that  obfervation/*'^'- 
that  Perfecution  for  caufe  of  Confcience  was  pradticed 
mofl:  in  England,  and  fuch  places  where  Poperie 
reignes,  implying  that  fuch  pradlices  proceed  from 
the  great  Whore,  and  her  Daughters :  M'  Cotton 
replyes,  it  is  no  marvaile  he  palTed  by  this  obfervation 
in  the  Kings  fpeech,  for  it  was  not  the  Speech  of  the 
King,  but  of  the  Prifoner,  and  it  was  not  the  perfe- 
cuting  of  Antichrijlians,  but  of  Nicknamed  Pur  it  ants, 
and  of  them  too  without  Conviction  of  the  Errour 
of  their  way :  He  addeth  that  he  could  never  fee 
"  Warrant  to  call  that  Church  an  Whore,  that  wor- 
"  (hipped  the  true  God  onely  in  the  name  of  ye/us, 
"  and  depended  on  him  alone  for  Righteoufnejfe  and 
"  Salvation,  and  that  it  is  (at  leaft)  a  bafe  part  of  a 
"  childe  to  call  his  Mother  whore,  who  bred  him  and 
"  bred  him  to  know  no  other  Father,  but  her  lawfull 
"  Hujband  the  Lord  Jefus  Chriji 

'  The  Powring  out  of  the  Seven  Vials,  i^c.  p.  7.     See  Pui.  Narr.  Club,  iii.  189. 
42 


33° 


The  bloody  Tenent  yet  more  bloody. 


Thejirong- 
eft  Arme 
i^  fword 
the  ordina- 
rie  Judge 
of  the  Con- 
virion  of 
Confcienee. 


Truth.  Whether  the  Obfemation  was  the  Kings, 
or  the  Prifoners,  yet  it  was  palled  by  :  And  if  thofe 
Puritants  or  Protcjiants  perfecuted,  were  not  con- 
vinced, Himfelfe  (as  he  here  fayth)  never  faw  War- 
rant, that  is,  was  convinced,  for  to  call  fuch  a  Church 
as  he  here  defcribeth,  an  Whore,  yet  not  a  few  of 
his  oppojites  will  fay,  and  that  aloud,  that  He  and 
they  were  or  might  have  been  convinced,  what  ever 
He  or  they  themfelves  thought.  The  truth  is,  the 
carnall  Sword  is  commonly  the  Judge  of  the  convic- 
tion or  objlinacie  of  all  fuppofed  Heretic ks.  Hence 
the  faithful]  Witnejfes  of  Chrijl,  Cranmer,  Ridley, 
Latimer,  had  not  a  word  to  fay  in  the  Dijputations 
at  Oxford:'  Hence  the  Non-conformijls  were  cryed 
out  as  obftinate  Men,  abundantly  convinced  by  the 
Writings  of  Whitgift  and  others  :  And  io  in  the  Con- 
ference before  King  James  at  Hampton  Court,  &c/ 

But  concerning  the  Church  ot  England,  whether 
a  daughter  or  no  of  the  Great  (Vhore  of  Rome,   It  is 


'  A  Dilputation  was  held  at  Oxford, 
April  1 6,  1 8,  1)54,  *"'^  Cranmer,  Rid- 
ley and  Latimer,  were  by  warrant  of 
Queen  Mary  removed  from  the  Tower 
to  Oxford  to  defend  the  doftrine  of  the 
Reformers.  Fox  reports  it  in  full. 
Book  of  Martyrs,  iii.  36-70. 

'  The  Conference  was  held  at  Hamp- 
ton Court,  January  14,  16,  18,  1604. 
Only  four  Puritan  minillers  appeared 
againll  the  King,  nine  bilhops  and  as 
many  more  dignitaries  of  the  church. 
The  King  clofed  it,  faving,  "I  will  have 
none  of  this  arguing.  Therefore  let 
them  conform,  and  that  quickly  too,  or 
they  (hall  hear  of  it  The  bilhops  will 
give  them  fome  time,  but  if  they  are  of 


an  obilinate  and  turbulent  fpirit,  I  will 
have  them  enforced  into  conformity." 
Neal,  HiJ}.  of  Puritans,  i.  233. 

Says  Mr.  Hallam,  "  In  the  accounts 
that  we  read  of  this  meeting  we  are 
alternatelv  ftruck  with  wonder  at  the 
indecent  and  partial  behaviour  of  the 
King,  and  at  the  abjeft  bafeness  of  the 
bilhops,  mixed,  according  to  the  cullom 
of  fervile  natures,  with  infolence  toward 
their  opponents.  It  was  eafy  for  a  mon- 
arch and  eighteen  churchmen  to  claim 
the  viftorv,  be  the  merits  of  their  dif- 
pute  what  thev  might,  over  four  abalhed 
and  intimidated  adverlaries."  Conjl.  Hif- 
tory,  173. 


The  Bloody  Tenent  yet  more  bloody.  331 

not  here  feafonable  to  repeate  what  the  Witnejfes  oiTouching 
Chrijl  to  Bonds,  Banijhments,  and  Death  (whom  ^\ii  church 
Cotton  here  calls  the  rigid  Seperation)   have  alledgedo/Eng- 
in   this  cafe.      I  thinke  it  here  fufficient  to  lay  two'^"'^" 
[193]   things.     Firft,  M"^  Cotton  himfelfe  is  thought 
to  believe  that  it  is  not  a  profejjion  of  words  contain- 
ing vs\z.r\y  fundament  all  DoBrines  that  makes  a  people 
a  true  Church,  who  profeffing  to  know  God,  yet  in  ReaU  de- 
workes    deny   him;    notwithftanding    that   amongft'^j'"^. ''^'' 
them  by  Gods  gracious  Difpenfation  much  good  ^'^'^y  ^L^^'J ^r  ^' 
be  wrought  by  many.  Chrift 

2.  M'  Cotton  himfelfe  will  not  fay  that  ever  Chrijl^''^'^^- 
Jejus  was  married  to  a  Nationall  Church,  which  all 
men  know  the  Church  of  England  ever  was,  and  M"' 
Cotton  elfewhere  acknowledgeth  (as  Nationall)  to  be 
none  of  Chrijis,  but  onely  Churches  Congregationall. 


Exam :  of  Chap.  60.   Concerning  the  Romane  Em- 
perours,  which  did  or  did  not  perfecute. 

P^^c^.^  7' A  THereas  it  was  anfwered,  that  Godly 
V  V  Perfons  (as  fome  Godly  Emperours) 
might  doe  evill,  to  wit,  in  perfecuting :  And  ungodly 
Emperours  in  not  perfecuting,  might  doe  well,  &c. 
M'  Cotton  replyes,  This  begs  the  ^ejlion,  to  fay  that 
Kings  alledged  by  the  Prtfoner  did  that  which  was 
good,  but  Kings  alledged  by  M'  Cotton  (though  better 
perfons)  did  that  which  was  Evill. 

Truth.  I  think  M'  Cotton  miftakes  the  poore  Prif- 
oner  if  he  conceives  him  to  have  argued  from   the 


332  The  bloody  Tenent  yet  more  bloody. 

Number,  or  (by  way  of  comparifon)  the  ^ialitie  or 
Goodnejfe  of  the  Kings.  I  am  fure  he  miftaketh  the 
Difculler,  who  argues  neither  from  their  Perfons,  nor 
Number,  nor  PraSlices,  but  from  the  ivaight  of  their 
Speeches,  qualified  onely  with  the  con/ideration  of  their 
State:  Their  Speeches  M'  Cotton  palTed  by,  but  now 
hath  waighed,  though  not  fo  fuliy  as  it  may  pleafe 
God  to  caufe  Himfelfe,  or  others  to  doe  hereafter. 

Peace.  I  conceive  it  to  be  a  further  millake,  to 
thinke  the  Difculfer  accounted  the  Perfons  alledged 
by  M'  Cotton  better  Perfons  then  thofe  alledged  by 
the  Prifoner. 

Truth.  The  DifculTer  compared  them  not,  but 
defired  that  their  Speeches  and  Arguments  might 
have  their  juft  and  due  ivaight,  and  then  I  believe  it 
will  be  found,  not  a  begging,  but  a  winning  of  the 
^efion,  even  from  the  Tejlimonic  of  fome  Kings 
themfelves. 


194]  Chap.  61.  replying  to  Chap.  64.  Examined. 

P^^zcf.TN  this  Chapter  God  is  pleafed  to  leave  M' 
X  Cotton  to  fall  into  two  Evills,  then  which 
(ordinarily)  greater  cannot  be  among  the  fonnes  of 
Men:  I  fpeake  not  of  the  Aggravations  of  malice 
and  objlinacie,  which  I  hope  the  moft  gracious  Lord 
will  keepe  him  from,  but  of  \\\it finnes  themfelves  in 
themfelves :  The  One  is  hionltrous  Blafphemie  and 
abominable  profanation  of  the  mort:  holy  Name  of 
his  moft  High  and  holy  Maker,  Sec.     The  fecond 


The  bloody  Tenent  yet  more  bloody.  333 

extreameft   Crueltie  and    Tyrannie  againft   Men   his 
fellow  Creatures. 

For  the  firft,  after  a  new  refined fajhion  and  drels.  Two  high 
he  proie6ls  how  to  turne  this  whole  Dunghill  of  the  1''^''fs''/f- 
corrupt  and  rotten  yvorld,  into  a  molt  Iweet  and  yr^.- 1^  againft 
grant  Gardeti  of  the  Church,  or  Dove  of  Chrijl.  M'  Cot- 

For  the  fecond,  he  contents  not  Himfelfe  with""" 
the  Sever  it  ie  and  Crueltie  of  former  times  exercifed 
by  the  Emperours  profeffing  the  Name  of  Chrijl, 
againft  fuch,  whom  they  reputed  Hereticks,  but 
blames  them  for  applying  too  favourable  and  gentle 
Medicines  of  Exile  and  Baniflmient,  and  in  plaine 
tearmes  he  fayth,  It  had  been  better  they  had  put 
them  to  death. 

Truth.  Your  obfervation  (fweet  Peace)  is  full  of 
pietie  and  Mercy:  It  is  moft  true,  that  a  private 
opinion,  or  an  AB  of  AntichriJlianiJ}?ie  and  Idolatrie, 
like  a  dead  flie,  may  caufe  a  fweet  pot  of  Chrijlian 
Oyntment,  to  yeeld  a  Jlincking  favour,  but  fuch  a 
Do£lrine,  of  fuch  a  generall  Nature  and  extent,  as 
reaches, to  all  men,  to  all  the  World  (in  my  appre- 
henlion)  fhould  caufe  Men  to  feare  and  tremble  at 
fuch  Rocks,  againft  which  fuch  Gallant  vejfels  may 
Jlrike,  and  fpUt,  if  the  moft  holy  and  jealous  God,  be 
pleafed  a  little  to  withdraw  his  holy  hand  from  the 
fleering  of  them. 

Peace.    Let    me    (Deare    Truth)    fumme    up   the 
Heads,  to  which  I  fhall  requeft  your  Conjideration. 

It  is  true   (fayth  M'  Cotton)   when   God  advanced 
Conjlantine  and   other  Chrijlian  Emperours  to  fit  on  Touching 
the  Throne,  the  Church  foone  became  a  Wildernejfe, ^'^„/^^_ 
"  and  he  alfo  feemeth  to  confent  that  the  unknowing  femurs 


334 


T^he  bloody  Tenent  yet  more  bloody. 


praliices 
in  Relig- 
ious Af- 
faires. 


"  zeale  of  Conjlantine  and  other  good  Emperours  did 
"  more  hurt  to  Chrijiianitie,  then  the  raging  fury  of 
195]  "  bloudie  Neroes :  But  withall  he  addeth  that 
"  their  unknowing  zeale  did  not  lye  in  punifhing  noto- 
"  rious  Hereticks,  Seducers,  &c.  And  he  fayth,  that 
"  the  Church  never  had  hurt  by  fuch  punijJiments.  He 
"  affirmeth  that  it  is  no  Sollecijme  in  Religion  for  the 
"  whole  World  to  become  Chrijtian :  that  the  World 
"  became  Antichrijlian  by  the  tolleration  of  Princes, 
"  and  their  advancing  of  Church  affaires,  together 
"with  the  unwatchfullnejfe  of  fuch  being  advanced: 
"  that  if  the  World  had  renounced  Paganijme,  and 
"  profeffed  Chriji  to  be  the  Sonne  of  God,  but  yet 
"  had  been  kept  from  the  Fellowjhip  of  the  Church 
"  till  they  had  approved  their  profeffion  by  a  fincere 
"  converjation,  it  had  been  no  Sollecifme,  &c. 

Further,  He  fayth,  the  Chrijlian  Emperours  did 
"  permit  Hereticks  to  live  in  the  field  of  the  World, 
"  that  they  feldome  or  never  put  them  to  Death  for 
'■^  hereticall pravitie  (though  it  had  been  better  (fayth 
"he)  they  had  fo  done  with  /owe' ot  them,  but  onely 
"  expelled  them  from  populous  Cities  and  Countries, 
"  where  the  Gangrene  might  fpread,  &c. 

Truth.  You  have  well  fummd  up  {Sweet  Peace)  I 
fhall  briefly  touch  thefe  Heads,  with  Gods  alHlfance  ; 
and  firft  concerning  the  zeale  of  the  Komane  Emper- 
ours. It  is  confeft  by  M'  Cotton,  that  upon  the  good 
an  oofet  ^ffip^f-Q^f^  comiup;  to  the  Throne,  the  Church  foone 
Sunjhines.  became  a  Wilderneffe,  and  that  was  a  greater  hurt 
and  mifchiefe  then  ever  befell  the  Saints  and  Churches 
under  the  fierie  perfecution  of  the  moft  bloudie  Neroes  ; 
furely  fuch  zeale  that  brought  forth  (nch  fruit  to  ChriJ- 


Chrijls 
Garden 
gaines  by 
violent 
Stormes, 


'The  bloody  Tenent  yet  tnore  bloody.  335 

tianitie  might  feeme  juftly  to  be  fufpedted  not  to  be 
kindled  from  Heaven,  but  from  Men. 

2.  It  feemes  not  reafoyiable  to  the  weakeft  under- 
ftanding,  nor  fuitable  to  the  wifdome  and  conftant  The  Ro- 
care  and  love  of  Chri/i  Jefus  to  his  Wife  and  Spoufe""""  ^"'- 
in  his  abfence,  that  the  Romatie  Etiiperours  rtiould  be 
fuch  Godly  Perfons,  and  that  alfo  neither  by  Chrijl 
"Jefus  nor  his  Apojlles  or  Mejfengers  the  leaft  word 
(hould  be  directed  to  them,  when,  as  yet,  they  were 
extant,  in  Chrijls  and  his  Mejfengers  times  ;  and  (by 
the  bloudie  Tenent)  muft  be  fuppofed  invefted  with  fo 
high  a  calling  too,  fo  high  a  worke  and  dutie,  as  higher 
is  not  to  be  performed  in  the  whole  World  (and  that 
Rx  Officio)  to  wit,  the  EJlablijhijig,  Governing,  Re- 
forming, &c.  the  Church,  the  Spoufe,  and  Kingdome 
of  Chrijl  yefus. 

196]    Peace.    2.   The   Church  and   Servants  of  Chrijl 
had  great  hurt  (notwithftanding  M'  Co//o«j- contrary  rA^  Arri- 
beliefe)  by  the  Emperours  perfecuting,  ot  whom  they  *"5  Z'''/^- 

•     J       ^     I        ^-      II  .1       ■        .U    .    .U         /f       ■  ^  cuted  and 

judged  bereticall,  partly  in  that  the  Arrians  ^^'^^ per/ecut- 
hardned  by  their  fujfe rings,  and  Arriamjme  increafeding. 
by  the  Juff'erings  of  the  profejfours  of  it;  as  alfo  that 
the  Chrijlians  were  more  feverely  perfecuted  (as  hath 
often  alfo  come  to  palTe  (in  the  Interchanges  between 
the  Papijl  and  the  Protejlant)  when  the  Arrians 
came  to  weare  the  Sword,  and  the  Orthodox  Chrif- 
tians  were  under  Hatches. 

Truth.  3.  But  that  the  whole  World  that  wonders 
after  and  worlhippeth  the  Beajt,  (hould  yet  poffibly 
be  of  the  fmall  Number,  that  follow  the  Latnbe,  and 
ftand  oppofite  to  the  Beajl,  on  her,  that  follow  the 
Lambe,  and  ftand  oppolite  to  the  Beaji,  on   Mount 


336  The  bloody  Tenent  yet  more  bloody. 

Zion:    That  the    World  upon    whom   the  vialls  of 

plagues  and  vengeance  are  to  be  powred  according  to 

the  infallible  Prophecies  (not  to  fpeak.  of  the  World 

The  great  from  Other  Scriptures)  that  this  whole  World  (I  fay) 

between"  Aiould  be  brought  into  fuch  an  Onenes  with  Chrijl 

this  World y ejus,  feemes  fo  crolfe  to  the  futidamentall  Enmitie 

andChriji.^^^^^^Q^  Qljfljls  Seede  ^iVi^  the  Serpents,  to  tht  privil- 

edges  of  the  Saints,  to  the  puritie  of  Chrijl,  to  the 

Jlreame  of  Scripture,  and  in  particular  to  the  fweete 

laft  Will  and   Ttjlament  of  the  Lord  Jefus,  and  the 

nature  of  his  particular  Flocks,  &c.     That  I  cannot 

wonder  fufficiently,   how  any  man  proteffing  but  a 

fmall   Knowledge  of  the  Myjleries  and  Kingdome  of 

Chrijl  Jefus,   fliould  be  fo  vailed,  fo  obfcured,  fo  to 

write  of  the  flate  of  Chrijls  Church  and  the   World, 

as  M'  Cotton  doth  ? 

Peace.  Chrijl  J  ejus  (Blelfed  Truth)  gave  not 
thankes  to  his  moll  holy,  moll:  wife  Father  in  vaine, 
for  hiding  from  Wife  and  Prudent,  and  opening  to 
Babes  and  Sucklings. 

Truth.  4.   But  further.  Such  a  Converlion  of  Peo- 

tianitie      p^^  from  Idolatrie  to  Chrijlianitie,   as  fits  them  to  be 

jlrange      profejfours  ot  the  Sonne  of  God,  but  yet  not  fits  them 

Chriii       ^'°^  ^^^   Fellowjhip  of  Chrijlians  in   Church   State,   I 

finde  not  in  the   Tejlatnent  of  Chrijl  "Jejus.     Surely 

the  Converjion  of  the  T hejfalonians  was  not  fuch,  2  [  1  ] 

Thejf.  I.  [9.]      Who  turned  not  onely  from  Idolls,  but 

to  ferve  the  living  and  true  God,  which  fervice  of  God 

in    Chrijl   no   Soule   uprightly   in    love   with    Chrijl 

yejus,  but  (in  its  meafure)  longs  after,  as  vehemently 

and  cordially  as  ever  chajl  Spoufe  after  her.  deareft 

earthly  Hujbands  prefence  and  Enjoyment,  Cant.  \. 

&3-^  5- 


The  bloody  Tenent  yet  more  bloody.  337 

Peace.  Gods  Spirit  (in  yohn)  defcribes  one  Differ- 
ence, &c.  [  1 97]  between  the  true  Spirit  and  Pro- 
fejfours,  and  ihe  falfe,  to  wit,  that  fuch  as  acknowl- 
edge (that  is  truely  as  I  conceive)  Chrijl  Jefus  to 
become  in  the  flefh,  are  borne  of  God. 

Truth.   Yea  therefore  confequently  fuch  a   Spirit 
cannot  be  of  Jefus,  that  makes  fuch  a  profeffion  oi Antuhrif- 
Chrill  yefus  as  the   Devills  themfelves   may  make, '""'  ^*'''/- 
and    (even   for  want  of  Regeneration  and   Perfonall 
Grace,)   the  profejfours  are  not  fit  for  the  Fellowfhip 
of  the  true  Chrijiian  Worjhip,  and  Worjhippers. 

5.  But  laftly,  if  M'  Cotton,  or  any  of  his  bloudie 
'Judgement  woare  the  Imperiall  Crowne  of  the  Worlds 
Majejtie,  w\\ditjlaughters  (hall  we  imagine  the  World 
(hould  heare  and  feele  ?  Whether  would  i\xc\i  jierie 
zeale  tranfport  Men?  Yea  what  an  Earthly  Dunghill 
Religion  and  Worjhip  ihould  the  moil  High  God  be 
ferved  with,  fit  onely  for  the  Dunghill  Gods  and  God- 
dejfes,  whom  all  AJia  (as  the  Towne-clarke  fpeakes) 
and  the  /^or/rf' worlhippeth.  [Acts  19.  27.] 

Peace.    If  the   Report  of  M'    Cottons  interpreting 
that   Scripture  of  Serving   God  with  all  our  Might,  Thebloudie 
&c.  be  true,  to  wit,  of  employinp;  our  Civill  Armes  T^"^"' 
and   torces  to   the   utmoit,   and   that   agamit   oihtr  u„jj^grfa!t 
Peoples   profeliing    Idolatrie    and    Antichrijiianifme :  Conquejl  of 
His  Conjcience  (as  I  conceive)   muft  needs  force  on'^^^^^"^ 
and  prelfe  after,  an  univerfall  Conqueji  of  all   Con- 
fciences,  and  under  that  (like  thofe  bloudie  Spaniards, 
Turkes  and   Popes)   lay  under  that  /aire  cloake,  the 
Rule  and  Dominion  over  all  the  Nations  of  the  Earth. 

Truth.   But  may  not  M'  Cotton  better  liften  to  the  ^f^'^^/^^J' 
voyce  of  the  Lord  Jefus,  faying  to  him  and  fuch  oiits  colours. 

+3 


338  The  bloody  Tenent  yet  more  bloody. 

his  bloudie  Tenent,  You  know  not  of  what  Spirit  you 
are  of:  Were  the  Etfiperours  too  favourable  (as  M"' 
Cotton  fayth)  in  but  Banifiing?  How  keene  a  Sword 
would  M''  Cotton  draw  againft  fo  many  Millions  of 
Gangreene  Souks  throughout  the  Turkijl:)  and  the 
Popijh  World? 

Peace.  Oh,  how  farre  different  would  M"^  Cottons 
Sword  be  from  the  Sword  of  the  Spirit  of  God,  pro- 
ceeding from  the  Mouth  of  Chrijl  Jejus,  yet  (harpe 
enough  with  two  edges,  piercing  between  Soule  and 
Spirit,  &c. 

Truth.  Yea  how  farre  different  from  the  Meeke 
Spirit  of  the  Y^ambe  of  God,  who  came  not  to  de- 
ftroy  Mens  lives,  but  to  fave  them,  yea  how  different 
from  the  former  ftieeke  and  noted  gentle  [  i  98]  Tem- 
per of  M''  Cottons  own  Spirit,  now  over  -  heat  and 
enflamed  by  his  umnercifull  and  bloudie  Tenent  ? 


Exam:  of  Chap.  62.  replying  to  Chap.  65. 

Peace. \T\T Wen  M'  Cotton  was  juftly  obferved  to 
V  V  ufe  the  Language  of  Lyon-\ik&  per- 
fecution  in  thefe  words,  "  [More  and  greater  Princes 
"  then  thefe  you  mention  have  not  tollerated  Here- 
"  ticks  and  Schifmaticks,  notwithftanding  their  pre- 
"  tence  of  Conjcience,  and  arrogating  the  Crowne  of 
"  Martyrdome  to  their  fuffrings]  He  defendeth  fuch 
Language  by  the  Scripture  Freedome  in  fuch  Tearmes 
againft  Sinners,  which  fayth  he,  the  Difcuffer  acknowl- 
edgeth. 


The  bloody  Tenent  yet  more  bloody.  339 

Truth.  In  holy  Scripture  are  many  Exprejions  full  No  Booke 
of  Holinejfe,  Gravitie,  Love,  Meeknejfe,  &c.  which  yet*""  ^'''''"g 
are  wrefted  by  us  poore  Men  to  unholy  and  unchrijiian  ahu/d  as 
E?ids  and  purpofes.     How  many  wofully  pervert  many  thi  holy 
grave  and  heavenly  Pajfages  and  ExpreJJtons  of  holy  %^'l'l^ 
Scripture  to  bafe  and  filthy  yeajiing?   How  many^r^^/ 
from  iomejharp  Exprejions  of  Chriji  J  ejus  and  Paul^°^  ''• 
(in  cafes)   take  licence  to  r«//i?  and  call   Men  all  to 
naught,  in  Wrath,  Revenge,  and  Pajjion  ?   And  how 
many  out  ot  />r/rf(?  and  falfe  zeale  trampling  upon 
the  Heads  and  Confciences  of  all  Men,  are  ready  (not 
in  an  holy  Meeke  and  Chrijiian  way  but)  in  a  Phari- 
faicall,   Bijhop- like  znA   Pope- like  wdij,   to  roare  and  T"*^  ian- 
thunder  out  againft  Gods  meekeli  Servants  the  odious ^""^^ "/ 
tearmes  of  Hereticks,   Scbifmaticks,   Blafphemers,   Se-  (gun. 
ducers,  &c.      Which   tearmes  though   uled   in   holy 
Scripture,  yet  never  in  fuch  a  way,  as  cominonly  and 
conjiantly  the  bloudie  and  perfecuting  expreffe  them- 
felves  in. 

Peace.  But  what  or  whom  meanes  M'  Cotton  in 
this  pajfage,  what  Language  have  they  learned,  who 
in  point  of  worjlnp  have  left  Z/o«,  but  not  the  G^/fJ 
and  Suburbes  of  Babylon,  for  they  fet  up  Bull-warkes 
of  Impunitie  to  fecure  them. 

Truth.  Surely  M'  Cotton  knowes  that  none  that 
plead  againft  the  Civill  Power  and  Weapons  in  ;5/!>/r- 
ituall  Matters,  but  they  alfo  maintaine,  that,  there 
ought  to  be  in  vigorous  ul'e  the  Spirituall  and  two 
edged  Sword  that  comes  forth  of  Chrijls  Mouth  (not 
for  the  Impunitie  but)  for  the  Ruine  and  DeJlruBion 
of  all  Babe  I  Is  Brats  and  Abominations. 
199]   Peace.  M'  Cotton  fpends  many  lines,  and  quotes 


34©  The  bloody  Tenent  yet  more  bloody. 

Aujlin  to  prove,  that  'Julians  End  of  tollerating  Here- 

Jie  to  grow,  was  to  choake  ChrijVtanitie. 

Julian  bis       Truth.  What  ever  were  'Julians  End,  yet  I  deny 

Tollera-     jj^^j   Tolkration  ot  the  weedes.of  Herejie  and  blaf- 

phemous  Religion  ( PaganiJJ.\  Turkijh,  Jeivijl?,  Popijli) 

in  the  held  of  the  Ci'vill  State  and  World,  hath  power 

to  choake  the  vitalls  of  Chrijlianitie  in  the  Garden  or 

Bodie  the  Church  of  Chrijt  J  ejus. 

Touching        And  concerning  InJ'eBion,  It  is  to  be  obferved  that 

^"f^^'^"  "-f  -whtn  the  holy  Scriptures  fpeakes  by  the  Similitudes 

trine,  i^c.  of  Leaven,  Gangrene,  or  Poyjhnfull  iveedes,  of  Wolves, 

ox  Jcabbed Jheepe,  &c.  it  is  commonly  with  refpeft  to 

fuch  Evills  got  in  among  the  Saints  and  Churches,  the 

Flocks  and   Gardens  of  Chriji,  where  fuch   Leaven, 

weedes,  &c.   tollerated  may  fpread  and  infed: :    But 

what  is  this  to  the  Lyons,  Beares,  or  Wolves,  not  to 

be  fuftered  in  the  WilderneJJ'e,  or  Swine,  or  Dogs,  in 

the  common  high  wayes ;   or  iveedes  in  the  Common 

or  Forejl,  which  all   may  be,   and  yet  the   Garden, 

Body,  and  Flock  of  Chriji  be  pure  and  fafe  from  fuch 

InfeBion. 

Peace.  One  pajfage  more  is  very  Confiderable.      In 

former  DiJcourJe2ihout  the  Tares  M'  Cotto?i  was  large 

in  proving  the  per mij/ion  of  ii-eedes,  even  in  the  Church 

of  Chriji,  and  that  untill  Chrijis  Camming,  and  that 

after  they  be  difcovered  to  be  Hypocrites. 

Hypocrites       Truth.   O  what  a  Dijlance  is  between  that  DoBrine 

tollerated  and  this  here  ?     There  the  T'^rt'j  muft  not  be  touched 

'church     ^"  ^^^  Garden  ot  the  Church,  here  they  mull  not  be 

ia/ »»/  ///  fulfred  abroad  in  the  field  of  the  World,  for  feare  of 

the  World,  choaking   the  good  plants   in    the    Garden  of  C/6r^/. 

Who  can  finde  out  how  thefe  DoSirines  fuit  with 

Godlinejfe,  with  ReaJ'on,  or  Themfehes  ? 


The  bloody  Tenent  yet  more  bloody.  341 

Peace.  But  now  you  fpeake  oifuiting:  It  is  (fayth 
M'  Cotton)  (for  a  clofe)  a  plaine  ContradiBion  of  the 
DifcufTers  former  Speech  to  fay,  that  perfecuting  of 
others  was  a  meanes  of  choaking  Chrijlianitie,  whereas 
he  had  faid,  that  Conjiantines  unknowing  zeale  did  more 
hurt  to  Chrijis  Kingdome,  then  the  raging  furie  of  the 
mofl  bloudie  Neroes. 

Truth.  Let  the  words  be  well  weighed,  and  no 
fuch  Affirmation  will  be  found :  The  words  are ; 
"  [It  was  not  when  Chrijiians  lodged  in  cold  Prifons, 
"but  in  Doivne  Beds  of  Eaje,  and  [200]  perfecuted 
"others.]  The  Difculfer  n\2iA.c  not  perfecution  to  be 
a  meanes  of  choaking  Chrijlianitie,  but  attributes  the 
LoJJe  of  Chrijiians  Lije  and  Love,  to  thofe  Beds  of 
their  abufed  Sweet e  projperitie. 

2.  If  he  had  made  perfecution  a  meanes  to  choake 
Chrijlianitie,  it  had  been  the  perjecution  of  Chrijiians 
among  ThemJ^ehes,  and  not  \\\&  perjecution  oiWon^it. 
Neroes :  Which  yet  if  it  had  been  fo,  it  might  yet 
be  no  ContradiSlion,  for  Neroes  perjecution  might  doe 
hurt,  although  Conjiantines  unknowing  zeale  might 
doe  much  more. 


Exam:  (?/' Chap.  63.  replying  to  Chap.  66. 

P^tfre.lV/T After  Cotton  here  being  underftood  to 
iW.  fmile  on  Q^  Elizabeth  for  perfecuting 
the  Papijls,  and  to  frowne  on  K:  'James  for  perfe- 
cuting the  (fo  named)  Puritans,  he  denies  neither, 
but  infifts  onely  upon  the  Number,  that  as  many  and 


342  The  bloody  Tenent  yet  more  bloody. 

as  great  Princes  are  againft  Tolleration  as  for  it,  and 
in  particular  Q^  Elizabeth  and  K:  James. 

Truth.  I  fay  (as  before)  I  iliould  never  ufe  an 
Argument  from  the  Number  of  Princes  (no  more 
then  from  the  Number  of  any  other  men)  for  any 
truth  of  Chrijl  Jefus:  Who  as  he  was  not  pleafed 
himfelfe  to  be  borne  of  \.\\^  Jons  of  Nobles,  fo  hath 
he  not  chofen  many  Nobles  and  Wife  men  of  this 
World  to  be  borne  of  him  :  Yet  2.  If  that  be  his 
Argument,  he  hath  not  fatisfied,  in  naming  thefe 
two,  lor  more  were  named  by  the  Prijoner,  and  be- 
lides  one  of  thefe  Witnejj'es,  K:  James  abundantly 
declared  himfelfe,  not  onely  againft  perfecuting  of 
Papijls,  but  againft  all  perfecution  in  generall,  what 
ever  otherwife  or  afterwards  his  practices  were  againft 
fome  Perfons,  as  M'  Cotton  too  truely  alledgeth. 
Touching  Truth.  In  the  next  PaJJage  the  Difculfer  having 
the  Perfe-  objedted  that  both  Q:  Elizabeth  and  K:  James  did 

cution  of  ■'  ^  ,.  ^^  ,      .       _      ,,  .  ^. 

K:  James  periecute  according  to  then-  Lonjctences,  and  arguing 
and  i^  why  ftiould  the  one  (namely)  K:  James  be  more 
'"  ^'  'blamed  for  perfecuting  according  to  his  Confcience, 
then  Q^  Elizabeth  ior  perfecuting  according  to  hers: 
M'  Cotton  diftinguiftieth  of  Confciences  :  The  ^eenes 
fayth  he,  was  rightly  informed,  but  the  Kings  was  not. 
When  it  was  replyed,  [201  ]  that  either  K:  James,  and 
fuch  Princes,  whofe  Confciences  (according  to  M'  Cot- 
tons Confcience)  are  ill  informed,  muft  aft  according 
to  their  Confciences,  or  elle  they  want  the  Salifica- 
tion and  Fitnes  for  (\ic\\  places :  M'  Cotton  anfwers 
two  Things. 

Firft,  that  fuch  Salifications  are  not  Effentiall,  but 
Integrall. 


The  bloody  Tenent  yet  more  bloody.  343 

Secondly,  That  fuch  Princes  muft  forbeare  all 
Civill  Cenfures  in  ?}iatters  of  Religion  untill  they  be 
better  informed. 

Truth.  It  is  moft  true  as  M''  Cotton  fayth,  if  we 
fpeake  of  the  right  of  SucceJ/ion,  a  childe  may  be  a 
Lawfull  King  (as  K.  'James  himfelfe  was  being  but 
a  yeare  old)'  But  if  we  fpeake  of  the  Salifications 
of  the  tninde,  by  which  a  King  is  enabled  to  rule  his 
State  (as  is  fuppofed  Eccle/iajlicall  znA  Civill,  and  to 
judge  under  Chrifi  Jejus  in  all  Caufes  Ecclefiafiicall 
as  well  as  Civill :  Surely,  he  that  knowes  not  which 
is  the  true  Church,  true  Minifirie,  true  Ordinances ; 
yea  and  perjecutes  the  true  Church,  Minifirie,  and 
Worjhip,  what  ever  his  Salifications  be  tor  the  Gov-  Touching 
ernment  of  the  Civill  State,  yet  can  it  never  be  made'*^  ^"''^'' 
good  that  he  is  furnifhed  with  any  Kjfientiall  S'^^lfi-  Princes, 
cation  for  the  Spirituall  Adtiiiniilration,  any  more  then 
He  that  undertakes  to  be  a  Guide,  and  yet  is  blinde, 
and  never  fet  foote  in  the  way,  and  knowes  not  the 
true  from  xht  falfie :  Or  to  be  a   Captaine  Generall,  ^ 

yea  or  but  a  Shepheard,  &c.  2.  Befide,  Chrifi  Jefius 
never  calld  any  perfon  to  any  Employment  of  his,  to 
any  Worke,  whom  he  inables  not  in  a  Meafiure  pro- 
portionably,  &c. 

Peace.  In  fuch  cafes  (fayth  M''  Cotton)  Princes  are 
called  to  fiufipend  and  forbeare  all  Execution  of  Civill 
Cenfiures  in  the  matters  of  Religion,  till  they  be  better 
informed,  leaft  they  doe  perfiecute  the  Son  of  G^;^ 
in  ftead  of  the  Son  of  Perdition. 

'  James  was  born  June  19,  1566.     His  crowned  at  Sterling,  July  29,  as  James 

mother  having  been  taken  captive  June  VI.,  of  Scotland,  being  but  little  more 

16,  I  567,  was  forced  to  relign  her  crown  than  a  year  old.      Hume,  Hijlory,  v.  1  27. 

in  favor  of  her  fon,  July  24;  and  he  was  Froude,  Hiftory  of  England,  ix.  142. 


344  'T^^^  bloody  Tenent  yet  more  bloody. 

Truth.   I  anfwer :   Firft,  Then  M'  Cotton  hath  cut 
off  K:   James  from  adling,  though  fo  long  efteemed 
and  fvvorne  Supreame  in  all  Caufes  Ecclefiafticall. 
Touching        Secondly,    I   aske,   how  many  (hall  forbeare,   and 
Magif-      fjQ^  long,  for  evident  then  it  is  that  moft  (beyond  all 
pending     comparifon)  of  all  the  Pr/«f^j  and  Magijlrates  in  the 
fromaaing  World,  muft  not  meddle  with  t\\\s  pretended chiefe  part 
'"rRcT-  °^  ^^^^''  ^^^^^  ^"^   Office,  and  that  (if  they  convert 
ion.  not)   for  the  whole  Coiirfe  and    Race  of  their  Life: 

In  particular,   that  no  Pagan  Magi/irate  (of  all  the 
ten  thoufands  [202]  in  the  World,  no  Perjian,  Turk- 
ijh,  Popijh,  nor  Protejiant  (if  Prelaticall  or  Presbyte- 
rian,) ought  to  exercife  any  of  this  High  and  Glorious 
Power,  but  onely  fuch  Princes  and  Magijlrates  as  are 
of  M'  Cottons  Confcience ;  for  otherwife  what  Prince 
in  the  world  more  learned   King  in   his  time  then 
King  "James,  yet  was  not  he  ot  M''  Cottons  Confcience. 
Monjirous       Peace.   Ht-aiTe.  Truth :  T\\t  fall  oi  this  partialitieis 
partialitie.  ^^  apparent,  and  withall  fo  fowle,  that  I  thinke  it 
.  impoffible,  but  ere  long  it   muft  needs  be  condemned 

by  Men  on  Earth,  as  doubtlefs  it  is  abhord  by  the 
moft  holy  and  impartiall  God,  and  his  holy  Angells 
in  Heaven:  Upon  this  occafion  I  call  to  minde  that 
famous  A£l  of  the  fo  greatly  renowned  Conjlantine, 
who  in  his  firft  wearing  of  the  Diademe,  put  forth 
tines  ^"'  1^^''  Colleauge  Licinius  concurring  alfo)  a  famous 
Edia.  and  moft  folemne  Charter  and  EdiSl,  that  no  man 
throughout  the  whole  Empire  ftiould  be  conftrained 
in  his  Religion. 

Truth.  M''  Cotton  (according  to  his  provifo  0I fuf- 

penfon)  muft  doubtles  applaud  Conjlantine  for  this  his 

•Forbearance  untill  he  were  better  informed,  whereas 


The  bloody  Tenent  yet  more  bloody. 


345 


afterward  his  EdiSls  againft  Arrius  and  Arrianifme, 
teftifie  his  pradiice  to  the  contrary.  But  he  that 
fhall  reade  ferioully  in  Gods  prejhice  that  firft  KdiSi 
of  Conjiantine  and  Licinius,  will  there  finde  Conjlan- 
tine  to  ule  fuch  Arguments,  as  might  for  ever  have 
caufed  him  to  have  forbore  perfecution,  to  have  flill 
fufpended,  to  have  gratified  the  SubjeBs  of  all  his 
Et?ipire  with  Liberitie  and  Freedome  in  the  Point  of 
IVorJhip  and  Religion.' 

But  I  will  End  this  PalTage  with  this  ^erie ;   If 
Chrijl  Jejus  have  left  fuch   Power  with  the  Civill Foule  im- 
Rulers  of  the  World,  Kingdomes,  and  Countries,  of  orP"'^"""^ 
for  the   EJiabliJhing,    Governing,  and   Reforming  his  chriji 
Church,  what  is  become  of  his  Care  and  Love,  Wif-  J^fi^- 
dome  and  Faithfulnejfe,  fince  in  all  Ages  (fince  he  left 
the  Earth)  for  the  generall,  beyond  all  exception,  he 
hath  left  her  deftitute  of  fuch  qualified  Princes  and 
Governours,  and  in  the  Courfe  of  his  Providence  fur- 
nifhed  her  with  fuch,  whom  he  knew  would  be,  and 
all  men  finde  as  fit,  as   Wolves  to  protedt  and  feede 
his  Sheepe  and  People. 


'  Reference  is  made  in  note  p.  6. 
supra,  to  the  edift  of  toleration  iflued 
by  Conftantine  and  Licinius  in  312. 
This  recognized  "  univerfal  and  uncon- 
ditional freedom  and  liberty  of  con- 
fcience."  But  a  dozen  years  later,  after 
the  council  of  Nice,  he  ilTued  an  edift 
"  in  which  he  places  Arius  in  the  fame 

44 


clafs  with  Porphyry,  the  antagonift  of 
Chriftianity,  orders  their  writings  to  be 
burned,  no  penalty  of  death  even  being 
threatened  againll  thofe  who  (hould  be 
detefted  in  any  clandeftine  attempt  to 
preferve  thefe  writings."  Neander, 
Church  Hift.,  ii.  13.  378. 


^46  T^he  bloody  Tenent  yet  more  bloody. 


203]  Exam :  of  Chap.  64.  replying  to  Chap.  67. 

Peace.^T^TWen  it  was  queftioned,  what  good  to 
V  V  the  Souks  or  Bodies  of  their  SubjeEls 
did  thofe  Princes  bring  in  perfecuting  !  M""  Cotton 
produceth  a  good  fivefold  that  is  brought  to  Princes 
and  SubjeSls  by  the  due  punijljment  of  Apojlates,  Se- 
ducers, Idolaters,  and  Blajphemers. 

Truth.  Let  all  that  feare  God  and  M'  Cotton  him- 
felfe  be  perfwaded  to  obferve,  whether  under  ^x'ifaire 
cloake  of  punifhing  thefe  and  thefe  Jpirituall  finners, 
he  maintaine  not  ftrongly  (what  elfewhere  he  de- 
nies) to  wit,  Perfecution  for  caufe  of  Confcience. 
But  we  know  the  Evajion.  It  is  not  for  Apojlatiz- 
ing,  /educing  out  of  Confcience,  but  after  ConviSlion, 
again  ft  their  Confcience,  &c. 
Unchrif-  Peace.  You  have  before  fatisfied  me  (befides  other 
tian  Tri-  Pajf'ages)  with  this  one,  that  to  this  End  of  difcern- 
ing  the  poore  Hereticks  finning  againft  his  Confcience, 
the  Civill  State,  the  Earth,  the  World  muft  neceffa- 
rily  Erecft  its  Tribunall,  to  judge  not  onely  Civill 
Things,  but  even  the  Heart  and  Confcience  alfo ;  but 
now  to  M"'  Cottons  five-fold  good. 

Firft  (fayth  he)  it  puts  away  Evill  from  the  Peo- 
ple, by  cutting  off  a  Gangrene  which  would  fpread  to 
further  ungodlineffe,  Deut.  13.  5.  2  Tim.  2.  1.6.  7.  13. 
Dent.  13.  Truth.  I  anfwer,  thefe  Scriptures  (though  pure 
5.  &  2  and  holy  in  their  places,  yet)  are  here  coupled  to- 
leT'i/'  g^t^her  as  Linfey,  Wollfey,  contrary  to  the  Law. 
ch'riftianly  Deut.  1 3.  which  concems  the  typicall  Nationall 
conjoyned.   Church,  ufing  National  I  &  temporall  H'eapons  :   The 


The  bloody  Tenent  yet  more  bloody.  347 

2  Tim.  2.  concernes  the  Particular  Congregations  or 
Churches  of  Chrijlians,  uling  onely  the  Sword  of 
Gods  Spirit,  the  Word  of  GW,  &c. 

Beiide,  Deut.  1  3.  concerned  fuch  a  People  whom 
the  Lord  brought  forth  of  Mgypt  with  Miracles,  into 
Canaan,  &c.  Let  any  fuch  People  be  now  produced, 
excepting  the  Chrijlian  (particular)  Churches.  Why 
dpth  M'  Cotton  then  alledge  this  Scripture  fo  fre- 
quently, and  in  thefe  five  Reajons  brings  two  from 
hence ;  This  the  Jirjl ;  and  the  Third,  to  wit,  that 
all  the  People  may  heare  and  feare,  &c.  which  is 
alone  made  good  in  the  Antitype  or  Chrijlian  Church; 
according  to  that  i  Tim.  5.  20.  Rebuke  them  that 
linne  openly,  that  others  may  learne  to  feare. 
204]  2.  Peace.  M"^  Cotton  mentioneth  a  fecond  good, 
which  is  driving  away  Wolves  from  worrying  and 
Jcattering  the  Sheepe  of  Chrijl. 

Truth.  This  was  largely  anfwered  in  difcourfing 
the  nature  of  myjiicall  ox  fpirituall  Wolves,  upon  that 
very  place  which  he  quotes,  AEls  20.'  From  whence 
it  may  evidently  appeare  that  from  the  literall  urging 
of  fuch  myjiicall  Scriptures,  all  Peoples  and  Nations 
are  enforced  (and  that  ConJ'cientiouJly)  like  Wolves 
and  Lyons  to  teare  and  devoure  each  other. 

3.  Peace.  M'  Cotton  addes,  that  Punijhments  are 
wholejome  Medicines  to  I'uch  as  are  curable  of  fuch 
Evills,  Xach.  13.  4,  5,  6. 

Truth.      I  anfwer ;   All  the  holy  Appointments  of 

God  are  mofl  powerfull  (in   their  feverall   refped:ive 

feaj'ons,  and  manner  of  Dijpenjations,   to   his  owne 

moft  holy  Ends  and  purpoj'es,  &c.     The  Materiall 

'  Bloudy  Tenent,  67,  Pub.  Narr.  Club,  iii.   141. 


348  The  bloody  Tenent  yet  more  bloody. 

Nationall  Sivord  in  the  Nationall  Church  of  Ifrael 
before  Chrijl :  and  the  Spirituall  Sword,  in  the  Jplr- 
ituall  and  Chrijiian  Church  iince  his  comniing  to 
abolifli  thokjhadowes. 

As  it  was  therefore  in  vaine  to  have  cut  off  or 

Touching    Excotfimunicated  fpiritually  in  that  Nationall  State: 

Excom-      gQ  jg  jf  |j^  vaine  to  ufe  the  materiall  or  carnall  Sword 

in  Ifrael.    i"  the  Jpirituall.     Wherefore  (according  to  this  plage 

of  Zach.)  a  true  penitent  will  bleffe  God  for  the  JVounds 

of  Friends  and  Lovers  (faithfull  and  fliarpe  dealing) 

and  for  Deliverance  from  the  Kijfe  of  deceitful  flat- 

terie :    But  what  is  this  to  prove   (that  which  is  fo 

much   denied)    to   wit,   Corporal  I  Death  or   JVounds 

now   to   be   inflidled    upon  falje   Teachers   in    thefe 

times  of  the  Gofpel,  and  that  in  all  parts  and  Nations 

of  the  World. 

4.  Peace.  The  punijhfjient,  fayth  M'  Cotton,  exe- 
cuted M^onfalfe  Prophets  -^iViA  J  educing  Teachers,  doe 
bring  downe  Showres  of  Gods  bleffing  upon  the  Civ- 
ill  State,  I  King.  18.  40,  41. 
Anf:  Truth.  If  that  Nationall  State  of  Ifrael,  and  that 
Nationall  or  Corporeall  killing  of  fo  many  hundreth 
falfe  Prophets,  and  that  literall  drouth  and  literall 
Jhowres  of  Raine  and  plentie  w eve  figures  of  no  other 
Prophets  znAJlaughters,  drouth  and Jhowers,  but  liter- 
all,  materiall,  and  corporeall,  (now  lince  the  Body  and 
Subjlance  Chriji  J  ejus  is  come) :  What  (hould  hinder 
but  that  thofe  Priejis  of  Ifrael,  and  Sacrifices,  and 
Temple,  and  Nationall  Church  Ihould  all  be  in  force, 
for  our  Iniitation,  literally,  the  one  as  well  as  the 
other } 
205]   Peace.   I  cannot  poflibly  conceive  but  that  (all 


The  bloody  Tenent  yet  more  bloody.  349 

being  of  the  fame  Nature,)  the  one  is  Typicall  as 
well  as  the  other,  and  that  they  mufl:  flourifh  and  be 
glorious  (as  Gods  Ordinances^  or  vanijh  and  difappeare 
(giving  place  to  brighter  difpenfations)  at  the  ariling 
of  Chrijl  Jejus  the  Son  of  RighteoiiJheJJ'e. 

Truth.   Yience  fa Ife  Apojiles,  falje  Teachers,  falj'e Spirituall 
Prophets,  are  Spiritually  cut  off.  Revel.  2.  [2.]  i'?^\..^^'f"f' 
2.  [  1 .]  Gal.  4.  [  1 .  9.]      h-nAjpirituall Jhowres  of  Blef-  the  Ami" 
Jings  defcend  upon  the  IJrael  oi  God;   for  although O/'" "/ 
corporeall  Bleffings  of  Food  and  Raiment  and  plentie,^Z^°^''^^ 
are  Gods  blellings,  yet  principally  under  the  Gojpel chrijl. 
God  blelleth  his  Ifrael,  the  Antitype  wixhjpirituall 
Bleffngs,  Eph.  i.  [3.]  HouJ'es,  Lands,  Fathers,  Mothers, 
Children,  &c.  with  perfecution,  Mark.  10.  [29.  30.] 

Peace.   Me  thinks   (Deare  Truth)    If  Chrijl   "Jejus  Creat 
had  appointed  inch,  punijhments,  fuch  executiotis,  \\t- "''^''/s^' 
erall,  in   the  Chrijlian  Church,  he  would  alfo  ^'^'^^"cl"rin  '" 
appointed  Offices  and  Officers  fuitable  and  proper  iox  Jefus. 
fuch  E?ids  and  purpojes,  fuch  punijhments,  fuch  execu- 
tions. 

Truth.  It  cannot  otherwife  with  Reafon  and  cotn-  if  avUi 
mon  prudence  be  fuppofed,  but  that,  if  Chrijl  yej'usf""'^' 
had  appointed  (which  we  finde  not  in  his  holy  TeJ'- fph-ituaii 
tament)  holy  2iV\^i^  Chrijlian  Magijlrates  for  thofe  great  #'''"'^^ •" 
decrees  2iV\Aj'entences,  wee  fliould  alfo  have  read  ot  ^'^^ belnfluied 
holy   Conjlables,   holy   Sergeants,   holy   Prijhis,   holy  by  holy 
Stocks,  holy  Whipping  Pojls,  holy  Gibbets,  ana  holy^^^J^  ^'^'"'Z- 
Tyburnes ;    together   alfo    with   holy    Hatigmen,   the. jj^uments 
fpirituall  Injlruments  and  Officers  of  Chrijl  J  ejus,  for""'^  Offi- 
the   Executions  of  his  holy  puniflmients  upon   Apof- "'''' 
tates.  Heretic ks,  Blajphemers,  Idolaters,  Seducers,  &cc. 

5.   Peace.   Gods  Jujlice  (fayth  M'  Cotton)   is  hon- 


35° 


The  bloody  Tenent  yet  more  bloody. 


A  true 
Chrift,  a 
true 
Sword ; 
a  falfe 
Chriji,  a 
falfe 
Sword. 


oured  in  the  Execution  of  fuch  'Judgements,  Revel. 
1 6.  5,  6. 

I.  Truth.  I  have  (to  my  underftanding)  tormerly 
iliewed  M'  Cottons  mirtake  in  his  expounding  of 
this  third  Violl,  and  have  prefented  an  Expq/ition 
more  agreeable  with  the  f cope  of  this  Prophecie. 

Peace.  2.  God  was  honoured  in  all  his  Judgements 
which  the  Tyrants  of  the  World  have  executed,  (the 
Babylonian,  Perjian,  Grecian,  Romane)  yet  not  by  way 
of  \^aw  and  Ordinance,  but  in  the  way  of  his  holy 
providence  and  juft  per?niJ/ion. 

3.  Truth.  Yea  the  Witnelfes  of  Jejus,  by  the 
two -edged  Sword  of  God  in  their  Mouths,  execute 
Gods  Judgments,  to  the  vindicating  [206]  of  Gods 
Glory,  and  their  Innocencie,  (Revel.  11.)  although 
they  ufed  no  carnall  Weapons. 

4.  The  holy  Name  of  God  is  much  difloonourea 
and  prophaned,  when  the  hiventions  of  Men  are  fet 
up,  againft  his  holy  Appointments,  and  when  the 
Sword  oi  Steele  [m  J'pirituall  cafes)  is  drawen  in  ftead 
of  the.  fpirituall  Sword,  proceeding  out  of  the  Mouth 
of  Chrijl  J  ejus  in  hix's,  Jervants  Tejiimonie.  All  fuch 
worlhip,  is  but  vaine  or  idle  worihip  [Mark  7.  [7. J) 
and  fuch  is  the  carnall  Sword  and  Executions  of  it. 

Peace.  Whereas  it  was  obferved,  that  M'  Cotton 
acknowledged  that  Queene  Elizabeth  had  well  neere 
fired  all  Europe,  by  fuch  Executions,  M'  Cotton  anfwers, 
Go^  bore  witnefle  to  his  Truth  in  Deliverance :  And 
when  it  was  replyed,  that  Succejfe  doth  not  prove 
caujes  true,  M'  Cotton  anfwers,  yes;  PJal.  i.  3,  4. 
Jer.  22.  15,  16,  17. 

Truth.   I  reply,  Temporall  profperitie,  fuccejfe,  &c. 


The  Bloody  Tenent yet  more  bloody.  351 

were  proper  in  that  Tetnporall  and  Civill  State,  of 
that  Nationall  Church,  and  fpirituall  BkJJing  and 
profperitie  proper  in  the  Gofpel  now,  Ephef.  i.  [3.] 

Peace.  2.  It  was  anfwered  that  God  had  given 
viBorie  to  the  Papijis,  efpecially  againft  the  Wal- 
denfes  (and  the  Beajl  makes  warre  againft  the  Wit- 
7iejfes,  Revel.  11.  [3.]  and  oiJ^rfowfj  them,  &c.)  M'' 
Cotton  herein  firll  obferveth  a  ContradiBion,  in  the 
words,  to  wit,  that  the  Papijis  ever  had  the  viBorie, 
and  yet  thoxT:  Juccejfe  hath  been  various. 

Truth.  I  reply  ;  the  words  are  not  that  the  Papijis 
had  ever  the  ViBory,  but  that  they  ever  had  both 
ViBory  and  Dominion ;  which  words  may  be  true, 
although  that  the  Event  were  fometimes  various. 

2.  Peace.  Againe  (fayth  M'  Cotton)  Queene  Eliza- 
beth ever  had  the  ViBorie  againft  the  Papijis. 

Truth.  I  anlwer ;  Many  gracious  Deliverances  God ^  Eliza- 
vouchfafed  to  Q^Elizabeth,  yet  fometimes  her  Armies^^^^  ^"' 
profpered  not  againft  the  Papijis,  as  in  that  famous^^^^^^j.  ,^^ 
Expeditioti  of  EJJ'ex,  Drake  and  Norris  (though  in  z.Papijis. 
moll  righteous  caufe,)  againll  the  Papijis  of  Spaine 
and  Portugall,  as  alfo  againrt  the  Papijis  in  Ireland 
and  the  Low  Countries,  at  fometimes." 

2.   Grant  not  onely  Deliverances,  but  ViBories  and 

'  In   1589  an  expedition  ftarted  from  Portugal.      The  expedition  was  unfuc- 

England    under    the    command    of    Sir  cefsful  and  returned  to  England,  half  of 

Francis  Drake  and  Sir  John  Norris,  to  the  adventurers  having  perifhed. 
help    Don    Antonio    to    the    throne    of         In    1599,   EiTex  was  appointed  Lord 

Portugal.       They    firfl    made    an    aflault  Lieutenant   of  Ireland,    and    proceeded 

upon    Groine    in    order    to    break    up   a  thither  to  reduce  the  rebels.      But  his 

Spanifh  armament  which  was  preparing  expenfive  expedition  came   to  a  mifera- 

there.      Here   they   were  joined   by  the  ble   iflue   and   he   returned   to    England. 

Earl    of   Eflex,   then    only   twenty -two  Hume,  Hiji.  of  Eng.,  v :  362.  420. 
years  old,  and  proceeded  to  the  coail  of 


352  The  bloody  Tenent  yet  more  bloody. 

Succejfe,  Her  caufe  (how  ever  intermingled)  was  civ- 
ill  Defence  of  her  [207]  Kingdo??ie,  again  ft  Invation 
and  Ambition,  Doniinion  and  Conqueji,  by  praBices  of 
Tyranyiie  and  opprejjion,  both  againft  the  Englijh  and 
the  Hollanders  (efpecially)  as  appeared  by  the  hor- 
rible ExaBions,  Outrages,  Murthers  and  Slaughters 
committed  upon  them  by  D' Aha  the  King  of 
Spaines  Generall. 

Peace.  But  although  the  Papijls  (fayth  M'  Cotton) 
fought  with  various  fuccelTe,  yet  it  is  Gods  manner  to 
nurture  his  People  with  fome  croJJ'es,  to  teach  them 
not  to  fight  in  their  ownejlretigth,  &c. 

Truth.  Yea  and  it  might  alfo  teach  them  not  to 
fight    but    with    Chrijls   Weapons   in    Chrijis   Caufe ; 
-  who  hath  faid,  That  all  that  take  the  Sword,  that  is, 
(as  I  conceive)   in   Chrijls  caufe,   fliall  perifti  by  it, 
Matth.  26.  52. 
jhe  3-    Peace.    Concerning  the   Walldenfes  M'  Cotton 

Warres  of  fayth,  They  never  loft  Vi£lorie,  but  when  they  com- 
de^fes^     plied  with  the   Papijis,   and   trufted  more  to  their 
falfe  pretences,  then  to  the  Lord.     And  he  adds,  that 
it  is  not  true,  that  the^fnall fuccefe  of  ViBorie  fell  to 
the  Papifs,  to  the  utter  extirpation  of  thofe  Wallden- 
fes ;  for  fayth  he,  thofe  Witneffes  were  not  extirpated 
but  difperfed. 

Truth.  For  their  Complying  with  Papifs,  alas, 
what  can  Gods  little  flock,  his  two  Witnefes  doe 
with  carnall  weapons,  unlelfe  affifted  by  car?iall  Men, 
to  whom  this  carnall  courfe  caufeth  them  to  bow 
downe,  difemble,  lye,  &c.  as  holy  David  with  Achijlo 
and  his  Philifims. 

2.  For  the  Succejfe  it  is  evident  that  the  WaldenJ'es 


The  bloody  Tenent  yet  more  bloody.  353 

and  their  Adherents,  were  fo  defeated  by  the  Popes 
Artjiies,  that  in  refpedl  of  any  power  to  refift,  the 
Armies  of  the  Waldenfes  were  wholly  extirpated, 
although  it  is  true  (through  Gods  o're-powring 
hand)  the  Truths  of  Chriji  (which  the  holy  JVal- 
denjian  Witnejfes  teftified)  were  more  and  more  pro- 
pagated by  their  DiJperJio?is,  ChriJI  Jefus  gaines  Afts  8.  & 
more  by  preaching  his  Truth  in  a  flying  perfecuted^^- 
dijperjion,  then  hy  fighting  on  Horjhacke  with  carnall 
weapons  in  carnall  companies.  Sec. 

4.  Peace.  But,  whereas  it  was  obferved  from 
Daniell  and  John  their  Prophecies,  that  Antichriji 
was  foretold  to  obtaine  great  fuccelfe  againft  Chriji 
Jejus,  for  a  time  determined :  M'  Cotton  fayth,  Not 
againft  ChriJI  JeJus,  but  his  Servants,  and  that  either 
in  SuJJring  for  his  Truth,  or  when  they  ill  handled 
his  CaiiJ}. 

208]  Truth.  Be  it  fo,  yet  the  PropheJies  were  true, 
and  truely  were  fulfilled,  and  it  is  Gods  Counfell  that 
for  the  time  appointed,  ChriJI  'JeJ'us  in  his  Truths 
and  Servants  is  dejpijed,  Pfal.  89.  &c.  How  can 
then  temporall  viBorie  and  projperitie  be  expedled  by 
Chrijis  J'ollowers  for  Chrijls  Caufe,  or  the  temporall 
Sword  be  an  Ordinance  tor  Chrijls  Jpirituall  King- 
dome  and  Worjlnp  ? 

5.  Peace.  Now  laftly,  when  the  weapons  of  the  chriftian 
5tf/«/j-  F/<f?or/>j- were  mentioned  three ;   [Revel,   iz,'^  ■weapons. 
I .   Chrijls  Bloud.     2.  The  Word  of  their  Tejlimonie. 

3.  Their  owwe'  Bloud:  M"'  Cotton  anfwers;  this  is 
true  \n  private  Chrijliatis :  But  (fayth  he)  the  Sword 
of  Gideon,  the  publike  Magijirate  is  the  Lords  Sword, 
&c.  when  drawen  out  for   Go^j  C(22^  and   Worpnp, 

45 


354  ^^^  bloody  Tenent  yet  more  bloody. 

according    to    God,    is    ViBorious,    Revel.    17.    with 
Revel.  19.  14.  19,  20. 

'Truth.  I  anfwer;  GzV^owj  .S'woriS' (if  well  examined) 
will  be  found  a  Figure  of  that  /l:>arpe  Sword  of  that 
Chrijis      great  Captaine  and  Generall  Chriji  Jefus.     This  Sword 
Sword.      comes  forth  of  his  Mouth  in  the  Preachings  and  Writ- 
ings of  his  Servants :  other  fword  we  never  linde  he 
ufed  in  all  his  Battells  againft  all  his  Adverfaries : 
yea  even  againft  the  Devill  himfelfe  and  his  Injlru- 
ments. 
Chrijis  Peace.    Yea,   thofe   very    ViSlories   of  the    Saints, 

^TrR  i?£"i;^/.  19.  are  expreflely  won  with  that  Sword 
vies.  Rev-  which  comes  forth  of  his  Mouth :  And  his  owne 
el.  17.  white  Horfe,  and  the  Horfes  of  his  Followers,  and 
the  white  Linnen  with  which  they  are  clothed,  can- 
not with  any  fliew  of  Chrijlian  Reafon  hould  forth 
the  carnall  preparation  of  white  Horfes,  (literally) 
Guns,  Swords,  &cc.  But  of  the  Word  of  Meeknejfe, 
Innocencie  and  Righteoujnejfe  (which  is  interpreted 
the  Fine  Linnen,  verf  8. 

Truth.  To  Ihut  up  this  Chapter,  Gideons  Armie 
Gideons  and  ArtHkrie  and  ViSlorie,  cannot  be  type  of  fuch 
^^^y  iyp'- Materiall  Armies,  Artillerie,  and  ViBories,  but  of  a 
Spirituall  Artnie,  fighting  with  the  Light  and  Tejli- 
monie  of  Gods  Truth  openly  proclaimed,  and  the 
chearefull  breaking  of  the  earthen  Vejfells  of  their 
Bodies  for  Chrijis  Caufe,  when  in  conclujion,  the  An- 
tichrijlian  Midianites  (by  their  Divijions  and  Com- 
bujlions)  run  their  Swords  in  each  others  Powells, 
with  mutuall Jlaughters  and  DeJlruBions ;  as  woefull 
experiences  hath  declared. 


The  bloody  Tenent  yet  more  bloody.  355 


209]    Exam:  o/' Chap.  65.  replying  to  Chap.  68. 


ice.  li^Rom    the   Argufnent  of  the   Tejlimonie  of 
-L     Kin7s  and  Princes  concerning  perfecution 


Peat     ^ 

Kings  and  Princes  concerning  perfei 
for  matters  of  Religion  in  their  Kingdomes  and  Do- 
minions, the  Prifoner  defcended  to  the  Argument 
from  ancient  fVr iters :  unto  fome  of  which  fayth 
the  Difculfer,  the  Anfwerer  pleafeth  to  make  An- 
fwer :  Unto  this  M'  Cotton  reply es ;  As  if  any  of 
them  were  omitted,  or  as  if  all  of  them  were  not 
anfivered:  Compare  the  Prifoners  Letter  and  mine 
together,  and  fee  it  I  have  balked  any  one  of  them. 

Truth.  M'  Cotton  would  here  infinuate  a  falje 
Charge:  I  have  compared  the  Prifoners  Letter,  and 
the  Anjwer,  and  although  M'  Cotton  hath  (2.1A  Jome- 
thing  to  Jome-thing,  which  every  one  of  them  fpake: 
Yet  he  that  impartially  will  view  the  Pajfages  Ihall 
finde,  that  although  in  rtridlnelfe  of  Gammar  Rules, 
he  may  not  be  laid  to  omit  to  fay  fome  thing  to  each 
of  them,  yet  in  refpect  of  Matter  and  Argument,  he 
hath  toucht  but  fome,  and  that  but  lightly,  as  the 
Candle  of  Exaviination  will  make  it  appeare. 

Peace.    Hilarius   words  in   the   Letter  are   thefe : 
"  The    Chrijlian   Church  doth   not  perfecute,   but  is  The  Chrif- 
"perfecuted:   and   lamentable  it  is  to  fee  the  great ''^^ 
"folly   of  thefe    Times,    and    to    figh    at    the    foolifh  ,^/^  „^, 
"  opinion    of  this    World,    in    that    Men    thinke    by /■^'■/"'■'"^ 
"humane  ayde  to  helpe  God,  and  with  worldly  pom pe  ."^J^'J^''' 
"  and  power   to   undertake   to   defend    the   Chrijlian 
"  Church  T  I   aske  you   Bijhops,   what  helpe  ufed  the 
"  Apojlles  in  the  publijhing  of  the  Gofpel?  With  the 


356 


The  bloody  Tenent  yet  more  bloody. 


"  ayde  of  what  power  did  they  Preach  Chrijl,  and 
'■'■convert  the  Heathen  from  their  Idolatrie  to  God? 
"  When  they  were  in  prifons,  and  lay  in  chaines,  did 
"  they  praife  or  give  thankes  to  God  for  any  Digni- 
"  ties  or  Graces  and  Favours  received  from  the  Court? 
"  Or  doe  you  thinke  that  Paul  went  about  with  Re- 
" gall  Mandates  or  Kingly  Authoritie,  to  gather  and 
"  and  ejiablijh  the  Church  of  Chrijl  ?  Sought  he  pro- 
"  teBion  from  Nero,  Vejpatian,  &c  ?  The  Apojiles 
"  wrought  with  their  own  hands  for  their  Mainten- 
"  ance,  travelled  by  Land,  and  wandred  from  Toivne 
"to  Citie  to  preach  Chrijl:  Yea  the  more  they  were 
"  forbidden,  the  more  they  taught  and  preached 
"  Chrijl :  But  now  alas  Humane  helpe  mufl:  ajjijl  and 
"  and  proteB  the  Faith,  and  give  countenance  to  it, 
210]  "and  by  vaine  and  worldly  Honours  doe  men 
"  feeke  to  defend  the  Church  ot  Chrijl,  as  if  he  by 
"  his  power  were  unable  to  performe  it. 

Truth.    How    many    goulden    heavenly    Sentences 

(like  fo  many  precious  Jewells)   are  treafured  up,  in 

the    Cabinet  of   this   holy    Tejlitnonie  of   Hilarius  ? 

And  yet,  but  fome  of  them,  nay  onely  one  of  them 

doth  M''  Cotton  choofe  to  anfwer,  to  wit,   this.  The 

Chrijlian  Church  doth  not  perjecute,  but  is  perj'ecuted. 

Truth.    Deare   Peace,    Each    inch    and  Jhread  of 

heavenly   Gold  is  precious,   forget   not   therefore  the 

Addition  in   the  Letter,   Hilar ie  again  11:  the  Arrians 

Worldly     "  thus :    The   Church  which   formerly    by    enduring 

glory  and   "  fnijcrie  and  Imprifonfnent,  was  knowne  to  be  the 

^charaiieri  "  '•'"^^  Church,  doth  now  tcrrijie  others  by  Imprijon- 

ofthefaife"ment,  Banijhment,  and  Mijerie,   and  boafteth   that 

Church.     (( {}^gg  jg  highly  ejleetned  of  the   World,  whereas  the 


The  bloody  Tenent  yet  more  bloody.  357 

"  true  Church  cannot  but  be  hated  of  the  fame.  In 
which  and  other  PaJJ'ages  of  Hilarius  M'  Cotton 
might  fee  as  in  a  GlaJJ},  the  fowXtJpots  of  his  owne 
and  Netv  Englands  face,  in  a  moft  Hvely  Tejlimonie 
againft  both  bloudie  Tenents  and  praBices. 

Peace.  To  clofe  upon  the  Point :  M'  Cotton  fayth, 
He  cannot  make  it  a  marke  of  a  Chrijlian  Church  to 
hQ  perfecuted,  for  [ABs  9  31.)  the  Churches  had  reft, 
&c.  Nor  a  Jiiarke  of  a  y^^yt"  Church  to  perfecute ; 
for,  ^^  perfecuted  the  Prophet  (2  Chron.  16.  10.) 
yi/t'^J'  7.  51.  the  true  Church  perfecuted  the.  Prophets. 

Truth.  When  the  Scripture  or  common  Reafon 
fpeakes  oi  a  common  marke  or  Character,  proper  to 
one  they  deny  not ;  but  in  an  AB,  or  unufuall  cafes 
that  Marke  or  CharaSler  may  be  worne  by  the  Con-  ne  fins  of 
traries.  Noah  was  drunk  ;  Abraham  lyes  ;  David ^"'^^  ''^'^■ 
commits  Adulterie:  yet  lying,  drunkenne/fe  and  whore- 
dome  were  not  their  ordinarie  CharaSlers,  but  the 
Markes  of  the  common  Lyars,  Drunkards  and  Adul- 
terers of  this  World:  David  ftobd  Uriah  with  his 
Pen,  and  y^i  imprifoned  the  Prophet ;  yet  thefe 
^^j  were  not  their  ordinarie  Badges,  but  rather 
iS/xj/j"  or  Blemijhes,  Warts,  or  Scabs,  which  grew  on 
and  were  caft  off  (like  Pauls  Viper)  without  the 
note  oi  a  conjiant  marke  or  charaBer. 

It  is  the  propertie  of  Fire  to  afcend,  and  Water  to 
defcend,  yet  the  Scripture  relates  of  the  defcending  of 
Fire,  and  the  afcending  of  Water,  which  takes  not 
away  the  ordinarie  Nature  of  the  [211]  marke  and 
charaBer  of  Fires  afcending,  and  Waters  defcending 
the  Hills  and  Momitaines. 

An  arrant  Whore  is  not  alwayes  in  adtuall  Whore- 


358  The  bloody  Tenent  yet  more  bloody. 

dotne  and  Bloud,  though  both  are  her  Markes  and 
DiJpoJItions :  A  chaji  wife  or  Virgin  abhorres  both, 
and  yet  by  force  or  great  Temptation,  may  be  "van- 
quijhed  (as  Bathjl:>eba)  which  afterwards  the  Teares 
of  godly  Sorrow  and  Repentance  walli  away. 

Peace.  Yea  but,  the  ^ejlion  is   (fayth  M'  Cotton) 
whether  Magijlrates  may  not  punifh  arrogant  Here- 
ticks  and  Seducers  ? 
Chrijii  Truth.  In  all  ages   God  hath  permitted,    Goulden 

Witneffes.  Images  (like  Nebuchadnezzars)  to  be  fet  up,  I  fay 
State  Worjhips  and  Religions!  And  he  hath  alfo  pro- 
vided his  Witnejfes  to  teftifie  his  Truth  againll:  fuch 
Abominations:  Such  Witnejfes  dijjenting.  Non-conform- 
ing, and  refuiing  to  come  to  the  Common  Affemblies  of 
fuch  Worjhippers  (to  come  to  Church  in  plaine  Eng- 
lijh)  to  yeeld  Conformitie,  to  Subfcribe,  to  Sweare,  &c. 
are  commonly  cryed  downe  for  Hereticks,  Schifmat- 
icks,  &c.  And  if  they  open  their  Lips  in  defence  of 
their  owne  Cotifcience,  and  profeflion  of  Gods  Truth! 
Seducers,  Seducers,  Blafphemers,  BlaJ'phemers. 

2.  Peace.  But  2.  fayth  M"^  Cotton)  it  is  another 
begging  of  the  ^ejiion,  to  take  it  for  granted,  that 
it  is  a  tnarke  ot  no  true  Church  to  procure  the  Civill 
punijhtnent  of  incorrigible,  obiHnate  Hereticks  and 
Seducers. 

Truth.   I  intend  by  a  marke  or  charatler,  an  inbred 

conftant  difpojition,  put  forth  in  a  conjiant  and  ordinarie 

A  true      practice:   And  then   I   dare  challenge   M'  Cotton  to 

^P.f     produce  any  true  Church  of  Chrijl,  eyther  in  Script- 

perfecut-    ^^^  or  Hijloric,  that  did  ordinarily  and  conjlantly  pro- 

our.         feffe  and  praStice  to   ftirre  up   the   Civill  Magijirate 

againft  fuch  whom  they  judged  incorrigible  objlinate 

Hereticks  and  Seducers. 


The  bloody  Tenent  yet  more  bloody.  359 

Peace.  That  which  follows  is  full  of  Wonder  and 
Ajionijhment,  tor  M'  Cotton  confeffing  the  ChriJUan 
Church  doth  noi  perfecute,  that  is  (fayth  he)  perfecute 
in  Excommunicating  the  Heretick)  it  was  replyed;  this  Touching 
is  but  an  Evafion,  for  who  denies  Power  to  Chrijis^^'^^l"j"" 
Church  to  Excommunicate  ?  or  who  underftands  by 
Excommunication,  perfecution  for  Confcience  ?  M'  Cot- 
ton anfwers ;  the  Prifoiier  did  not  exprelfe  himfelfe, 
what  perfecution  he  meant,  and  alfo  {\nc&falfe  Ex- 
communication is  a  great  perfecution,  and  fo  Chrijl 
fefus  himfelfe  efteemes  of  it,  Luk.  21.  22. 
2 1  2]  Truth.  I  have  formerly  and  muft  againe  appeale 
to  the  nature  of  the  word,  commonly  ufed  and  taken, 
and  aske,  if  perfecution  properly  fo  taken  be  not  a 
corporeal!  violence,  or  hunting  for  Religion  and  Con- 
fcience fake !  And  then  halfe  an  eye  will  fee  through 
this  poore  and  thin  excufe  and  covering,  notwith- 
ftanding  that  falfe  excommunication  be  a  fpirituall 
perfecution,  and  the  abufe  of  i\\c  J'pirituall  Sivord  be 
alfo  deeper  ^nA  fouler  then  the  abufe  of  the  civill  and 
materiall. 

Peace.  To  this  (upon  the  Point)  M"^  Cotton  con- 
fented,  to  wit,  that  Hilarius  complaint,  fpeaketh  not 
to  Excommunication,  but  civill  cenfures,  and  therefore 
anfwers,  firft  by  proportion  that  exconmiunication  of  an 
Heretick  is  no  perfecution,  and  therefore  by  proportion 
neither  is  the  civill  punijlyment  of  an  Heretick,  perfe- 
cution. By  concefjion  of  Hilaries  words,  that  the 
Apojlles  did  not,  and  we  may  not  propagate  Religion 
by  the  Sword. 

Truth.  The  Queftion  with  Hilarie  was  not  whether 
a  true  Church  did  perfecute  an  Heretick,  Idolater,  Blaf- 


^6o  The  bloody  Tenent  yet  more  bloody. 

phemer,  &cc.  but  whether  a  true  Church  perfecuted  at 
Difference -iXX  hy  civill  cenfures :    Now  there  being  two  States, 
between  a  jj^g  CivUl  Or  Corporeull  and  the  EcckJiajUcall  or  fpir- 
fpirituall   ituall :   There  are  confequently  two  forts  of  Lawes, 
State.       two  forts  of  Tranfgrejjlons,  two  forts  of  punijhments, 
to  wit,  Civill  and  Spirituall,  and  there  muft  of  necef- 
fitie  be  two  forts  oifalfe  or  corrupt  punijhments,  which 
are  not  juji  punijhments,  but  opprejjions,  perfecutions  or 
huntings,  to  wit,  the  Civill  perj^ecution  and  xhejpirit- 
uall:  Now  M'  Cotton  (confounding  Heaven  and  Earth 
together)  deceives  himfelfe  and  others  by  a  notion  of 
f pir ituall perj^cut ion,  to  wit,  by  Excoinmunication,  con- 
trary to  Hilaries  fcope,  and  the  J  cope  of  this  whole 
Di/pute  and  Controverjie. 

I  may  illuftrate  it  thus  :  Some  Tutours  of  Kings 
Children,  not  being  authorized  to  corredl  the  Bodies 
of  inch  young  Princes,  are  laid  Ibmetimes  (not  with- 
out fome  defert)  to  corred:  the  Bodies  of  Inferiours 
(the  young  Princes  Favourites^  by  which  the  minds 
The  nature  oi  fuch  young  Priticcs  ^xx\2.Tie:d  Jujficiently,  if  not  ex- 
offpiritu-  ceedingly.  I  parallell  not  xht/imilitude  in  all  refpedls, 
ments.  but  to  illuftrate  the  difference  and  diJiinBion,  between 
2i  fpirituall putiijhment  of  the  minde,  and  fpirit,  foule 
and  affeSlions,  with  which  Chrijl  Jejus  hath  furnilhed 
his  Churches :  and  that  Civill  or  corporall  pu7iijhment, 
which  he  never  gave  them  power  to  inflidt  (unlefTe 
in  ?niraculous  difpenfation)  over  the  Bodies  of  any, 
direElly  or  indireBly  by  Themjelves  or  others. 
2  J  •;]  Peace.  It  is  an  everlafting  Truth  ;  Rightly  dif- 
tinguijh,  rightly  Teach :  but  let  us  view  M'  Cottons 
Second  Anfwer,  He  grants  that  the  Chrijlian  Religion 
was  not,  nor  is  not  to  be  propagated  by  the  Sword. 


The  bloody  Tenent  yet  more  bloody.  361 

Truth.  Then  let  Heaven  and  £<zr/^  judge,  if  M' 
Cotton  may  not  (in  this  cafe)  out  of  his  owne  mouth 
be  judged,  lince  in  this  whole  Dijcourfe  he  fets  the 
vilible  Headflnp  of  Chriji  Jefus  (that  golden  Head, 
Cant.  5.  [11.])  over  the  Church  and  all  her  Officers,  The  nature 
Doctrines  and  PraBices,  (in  the  power  of  CorreBing,"/^!"''/^' 
Reforming,  &c.)  on  \\\q  jlMulders  of  the  Civill  State,  Q^^'f/J 
the    Minijlers  and    Officers   thereof:    provided   ih.zt.ment. 
they  execute  not  this  Headjhip  or  Government,  except 
they  be  able  to  judge,  that  is,   (in  Englijh)   provided 
they  be  of  his  Conjcience  and  Judgement,  and  fo  con- 
fequently   will  judge  and  execute,   according  to  the 
Clergies  (though  implicite)  decree  znAfentence. 

Peace.    It    is    not   much    unlike   that    M'    Cotton  The  Chill 
affirmeth  in  the  words  following :    for  although   he  ^"^^fJ^ 
confelfeth  it  is  not  proper  for  Chrijlian  Churches  to  ^^rs  the 
inflid:  Civill  punijhments  by  ThemJ elves,  yet  makes  \\q  Clergies 
{2&2\\.  Popes  and   Popijlj  perfecutours  hdiVQ  Aon&)   the^^^'""'""'' 
Magijirates  and    Civill  powers,    their  fervants  and 
Jlaves  for  execution,  &c. 

Truth.  This  M'  Cotton  covers  over  with  this  Sim- 
ilitude, faying  that  although  it  is  not  proper  for 
Lambes  to  teare  Wolves,  yet  if  they  were  reafonable 
they  would  run  to  their  Shepheards  to  fend  out  their 
Dogs  after  them. 

Now  under  this  fine  Paint  and  vizard  of  Lambe- 
like  difpojitions  of  Shepheards,  the  Bijhops,  Presbyteri- 
ans, and  Independents,  may  render  the  Civill  Magif- 
trates  not  as  Shepheards,  but  no  other,  upon  the  point 
and  in  plaine  Englijh,  then  their  fervants  and  Execu- 
tioners, to  punilh  fuch  on  whom  the  Clergie  firft  have 
paft  their  Sentence.  The  bloudie  Papijls  have  com- 
46 


362  T^he  bloody  Tenent  yet  more  bloody. 

monly  ufed  to  perfecute  Chrijl  "Jefus  formally  and 
judicially,  delivering  over  Chrijl  Jefus  (in  his  Ser- 
vants,) orderly  to  Pontius  Pilate,  the  Secular  Power. 
The  Protejiant  perfecutors  ufe  a  finer  vaile  (every 
ugly  vizard  will  not  fo  deceive)  for  though  they 
pradlice  not  fo  above  boord,  in  refpedl  of  a  formall 
and  judiciall  delivering  of  Chrijl  (the  Heretick)  unto 
their  Shepheard  Pontius  Pilate  the  Secular  power,  yet 
they  doe  it,  and  doe  it  as  fubftantially  and  fully  by 
preaching  and  chalking  out  to  their  J'ervatits  the 
Magijlrates,  [214]  their  task,  I  fay,  as  fully  as  ever 
the  bloudie  Popes,  the  Bijbops,  or  their  Chancellours 
did. 

Peace.  But  why  (fayth  M'  Cotton)  (hould  a  Chrij^- 
tian  Church  fpare  an  Idolater,  tempting  of  her  now, 
any  more  then  the  eye  ot  an  holy  IJ'raelite  was  to 
fpare  the  like   Tempters  in   the  dayes  of  old,   Deut. 

13-3? 

Truth.  yV  Cotton  cannot  get  over  this  block,  though 

it  be  but  -^Jhadow,  yea  the.  Jhadow  of  zjljadow,  abol- 

ifhed  by  Chrijl  Jej'us:  M''  Cotton  a  little  before  grants 

Spiritual!  that  thc power  oijpirituall chaines  far  exceeds  the  pow er 

Judge-      oi  mater iall,  and  if  fo  how  cleere  is  it,  that  the  fpiritu- 

ments  more      ,,   .  •     /•    •  i    /'  •    •        r        rr-       •       rr         ;■ 

terrible      ^"  impartuilitie  ana  J  ever  it  le  or  a  Virgin  1/raelite  now, 

Jince         is  incomparablie  yZ)^r^fr  and  more  dreadjull,  by  put- 

Chrift,      j.jj^      I'piritually  to   Death  fuch  as  Tempt  them   from 

then  corpo-         o  J  i  y  i 

raiibefore  the  Lord  their  God,  who  hath  brought  them  forth 
his  coming.  q(  J£^gyp(  \nX.o  Jpirituall  Canaan,  then  the  impartiali- 
tie  ■A.wdi.Jeveritie  of  any  literall  IJ'raelite,  again  ft  fuch 
as  tempted  them  from  the  Lord,  who  in  a  Type  had 
brought  them  forth  of  materiall  /Egypt  into  materi- 
all  Canaan  ? 


The  bloody  Tenent  yet  more  bloody.  563 

I  adde  (fweete  Peace)  to  end  this  Chapter,  If  the 
Father  of  Lights  gracioufly  pleafe  to  open  a  crevis  of 
Light  to  that  "(otherwife)  excellent  and  piercing  eye  of 
M'  Cotton  in  this  Controverjie,  he  will  confelfe  con- 
cerning this  cutting  off  in  Ifrael  thefe  two  things. 

Firft,  that  the  cutting  off  in  materiall  Ifrael,  was 
by  Swords,  Stones,  &c.  a  cutting  off  from  the  holy 
Land,  and  a  cafting  out  of  Gods Jight,  which  cutting 
off  God  executed  either  by  legall  'Judgement  and 
Sentence  among  Themfelves,  or  by  furious  hand  of 
perfecutours  and  opprejfours,  Jlaughtering  or  captivat- 
ing that  People. 

Secondly,  That  there  is   no  other  cutting  off  in  The  (ui- 
the  Go/pel,  but  by  the  fpirituall  Sword  oi  the  JVord''"S 'ff  <"' 
&c  Ordinances  of  Chrijl,  or  the  violent  hand  of  Op- nicathtg 
prejfours,    Antichrijlians,    &c.    carrying    Gods    Ifrael  from  the 
captive  \v\\.o  myjlicall Babylon,  or  ^^j// of  falfe  U^or-]°^\^^ll^ 
Jhip,  or  worldly  corruption,  which  is  ten  thoufand-fold/^ar^//V^ 
more  terrible  and  dreadfull,  then  the  literall  and  mz- ""'^  'yp'- 
teriall  Captivitie  oi  Ifrael. 


215]    Exam:  of  Chap.  66.  replying  to  Chap.  69. 

Peace.  T  T  Ere  M'  Cotton  complaines  of  wrong,  in 
X  X  that  the  Difcuffer  chargeth  him  to  plead 
for  perfecution,  and  yet  confeffeth  that  he  agrees  with 
Hilarie. 

Truth.  M'  Cotton  indeed  agrees  with  Hilarie  in 
generall  profefjion,  that  the  Gofpel  is  not  to  be  propa- 
gated by  Sword,  but  in  particulars  he  affirmes,  the 
Blafphemer,  the  Idolater,   the   Heretick,  the  Seducer 


364  The  bloody  Tenent  yet  ?nore  bloody. 

is  to  be  perfecuted.      In   the  generall  he  faith,  the 

Magijlrate  may  not  conjlraine  any  to  believe  &  pro- 

fejfe  the  Truth,  yet  in  particulars ;   thus  far  faith  he, 

A  twofold  a  man  may  be  conjlrained  by  the  Magijlrates  with- 

""y //'"''"-drawing  Countenance  and  Favour,  Incouragetnent  and 
Employment  from  him,  which  affirming,  what  doth 
he  ehe  but  affirme  that  he  may  be  conjlrained,  de- 
pofed,  puniHied,  that  is,  perfecuted. 

Peace.  Indeed  fuch  kinde  of  punijhment,  as  to 
difplace  men,  to  keepe  them  out  from  all  ojfices,  or 
places  of  Trujl  and  Credit  (becaufe  of  difference  of 
Confcience)  may  prove  in  the  particular  a  greater 
affliBion  and  punijhment,  then  a  Cenjure,  a  F/wt',  /w- 
prijonment,  yea  fometimes  more  bitter  to  fome  Spirits 
then  Death  it  felfe. 

Truth.   Yea  and  M''  Cottons  ground  is  both  unfafe 

and  darke,  and  needs  a  candle  of  Light  to  difcover 

the  bottome  and  compaffe  of  it :    Such,  faith   he,  as 

walke  not  according  to  their  Light,  are  neither  true 

fervants  to  God'  nor  Af^//,  but 

What  it  ii      Firll,   what   meanes   here   M"^   Cotton   by    Light  ? 

to  vialke     Light  in  this  fence  is  commonly  taken  two  wayes. 

to  a  mans        Fifft,   For  that  is  Light  indeed,   to  wit,   the  pre- 

Light.       cious  Light  of  Gods  revealed  will. 

Secondly,  That  which  fo  appeares  to  be,  to  a 
mans  minde  and  Confcience,  but  may  be  -^fallhood,  a 
lye,  a  mijlake,  and  darkneffe.  M"^  Cotton  had  done 
well  to  have  diftinguiflied,  for  (before)  he  blamed 
King  fames  for  walking  according  to  his  Light : 
and  although  (upon  the  point)  he  makes  the  Civill 
Magijlrates  in  all  parts  of  the  World,  the  Heads, 
ProteBours,  and   Governours  of  Chrijis  Church ;   yet 


The  bloody  Tenent  yet  more  bloody.  365 

if  the  eyes  of  thefe  Heads  fee  not  by  his  Light,  he 
cuts  off  thefe  Heads,  forbidding  them  to  adl  as 
Heads,  and  to  walke  according  to  their  Light,  they 
muft  (as  [216]  olten  he  tells  us)  fufpend,  untill  they 
have  Light,  &c. 

2.  Peace.   Befide,   it  comes  oft  to  paffe,  that  the  Conviahn 
Light  which  (hines  \)y  preaching  or  praBice  of  others,  ''^"'f'f'^ '• 
although  it  be  a  meane  fufficient  to  convince,  if  God i„  ii  feifg . 
pleafe  to  blefle  it,  yet  untill  the  Confciences  of  men<"''<'/^^ 
be  convinced  of  the  Light  of  it,   I  judge  it  can  not  ^"''"^  ^-^" 
properly  be  faid  to  be  the  Light  of  their  Confciences, 

nor  they  to  fin  againft  the  Light  of  their  Confciences. 

3.  Truth.  Yea,  and  there  is  a  tnorall  vertue,  a 
moral! fidelitie,  abilitie  and  honejiie,  which  other  men 
(befide  Church -members)  are,  by  good  nature  and 
education,  by  good  Lawes  and  good  exaviples  nour- 
iflied  and  trained  up  in,  that  Civill  places  of  Trufl 
and  Credit  need  not  to  be  Monopolized  into  the  hands 
of  Church-Members  (who  fometimes  are  not  fitted 
for  them)  and  all  others  deprived  and  defpoiled  of 
their  naturall  &  Civill  Rights  and  Liberties. 

Peace.   But  what   fay  you    (Deare   Truth)    to   M'' 

Cottons  Apologie  for  New  England  (for  as  for  con- 

Jlraint  in  old  he  is  filent)  he  fkyth  he  knowes  not  of 

any  conjlraint  upon   any  to  come  to  Church,  to  pay 

Church  Duties,  and  faylh  it  is  not  fo  in  his  Towne. 

Truth.  If  M'  Cotton  be  forgetfull,  fure  he  can 
hardly  be  ignorant  of  the  Lawes  and  Penalties  extant 
in  New  England  that  are  (or  if  repealed  have  been) 
againfl  fuch  as  abfent  Themfelves  from  Church 
Morning  and  Evening,  and  for  Non-paytnent  of 
Church-  Duties,  although  no  Members. 


3 66  The  bloody  Tenent  yet  more  bloody. 

Touching        Fof  a  Freedome  of  Not  paying  in  his  Toivne,  it  is  to 
the  Main-  j-J^e}]-  conwieudatioti  and  Gods  praife,  who  hath  fhewed 
the  new'    ^im  and  others  more  of  his  holy  Truth:   Yet  who 
-CV^      can  be  ignorant  ot  the   Sejfments  upon   all  in  other 
Mimfters.  ^Q^nes,  of  the  many  Suits  and  Sentences  in   Courts 
(for  Non-payment  of  Church-  Duties)  even  againft 
fuch   as   are   no   Church   Members  ?    Of  the  Motions 
and  pleadings   ot    fome    (not   the   meaneft   of  their 
Minijlers)  for  Tithes'^  And  how  ever  tor  my  part  I 
beleeve  M''  Cotton  ingenioully  willing,  that  none  be 
forced   expreflly   to  pay  to  his   Maintenance,   yet    I 
queftion   whether   he  would   work  if  he  were  not 
well  payd  :    And  I  could  relate  allb  what  is  com- 
monly reported  abroad,  to  wit,  that  the  rich  Mer- 
chants and  people  of  Bojlon  would  never  give  (o  freely, 
if  they  wtve.  forced,  yet  now  they  are  torced  to  give 
for  fhame  (I  take  it)  in  the  Publike  Congregation.' 

1  «« Whereascomplaintehath  benemade  levied   by  the  cunilable  &c."     Sept.  6, 

to  this  Court  that  dyvers  perfons  within  1638.      Majs.  Co!.  Records,  i.  240. 
this  jurifdiftion  doe  ufually  ablent  them-  Nov.    4,    1646,   a   fimilar   order   was 

felves   from   church   meetings  upon   the  pafled   by   the   General  Court   requiring 

Lords  day,  power  is  therefore  given  to  attendance   upon    "ye  miniftery   of  the 

any  two  Aififtants  to  heare  and  fenfure,  word    upon   ve    Lords    dayes   and   upon 

either  by  fFvne  or  imprifonment  (at  their  luch    publike    falls    dayes    and   dayes    of 

difcrecon  )  all  mifdemeanors  of  that  kinde  thanklgiving  as  are  to  be  generally  held 

committed  by  any  inhabitant  within  this  by   ye   appointment   of   authority"    and 

jurifdiftion."      March,   1634-5.       Mafs.  for   every   abience   the   offender    was   to 

Col.  Records,  i.  140.  forfeit  five   fhillings.      Mafs.    Col.    Rec, 

"And  withall  it  is  alfo  ordered,  that  ii.  178. 
every  fuch  inhabitant  who  fhall  not  vol-  We  have   Winthrop's  teftimony   that 

untarily  contribute,  proportionably  to  his  Cotton  promoted    "  a   freedome   of  not 

ability,  with  other  freemen  of  the  fame  paying  in  his  towne."     He  fays  under 

towne,  to  all   common  charges,  as   well  date    of   May    2,    1639,    "Mr.    Cotton 

for    upholding    the    ordinances     in    the  preaching    out   of   the    8    of   Kings,    8, 

churches  as  otllerwile,  iliall  be  compelled  taught,  that  when  magiftrates  are  forced 

thereto  by  afleflinent  and  diftrefs  to  be  to  provide  for  the  maintenance  of  min- 


The  bloody  Tenent  yet  more  bloody.  367 

217]  The  Indians  of  this  Countrie  have  a  Way  calld 
Nanowwe,  or  Giving  their  Commodities  freely,  by 
which  they  get  better  bargaines,  then  if  they  ftood 
ftiffly  on  their  Tearmes  of  Anaqfilhcjito,  or  'Trading: 
And  when  not  Jatisjied  to  the  iitmojl,  they  grudge, 
revile,  6cc.'  It  cannot  be,  but  that  to  fuch  Deceitful- 
nejfe  of  Heart  M'  Cotton  is  fubjedl  as  well  as  others, 
though  Love  bids  me,  and  others,  to  hope  the  bed:. 

Peace.   The  clofe  of  this   Chapter  (teme?.  Jlrange  Of  propa- 
and   ivonderfull,   for   M'   Cotton   acknowledged   that^:*"'"^  ^'■- 
Propagation   of   Religion    ought    not    to    be   by   i^Q 'th'e°'swlrj. 
"  Sword,  and  yet  inftantly  againe  maintaines  he  the 
"  ufe  of  the  Sword  when  perfons  (which  then  mufl 
"be  judged  by  the   Civill  State)   blafpheme  the  true 
"  G(5</and  the  true  Religion,  and  alfo  feduce  others  to 
"damnable  Here/ie  and  Idolatrie :  But  this  (fayth  he) 
"  is  not  the  Propagation  of  Religion,  but  the  preferv- 
"  ing  of  it,  and  if  it  doe  conduce  to  Propagation,  it 
is  onely  Removendo  prohibens. 

Truth.   What  is  this   Removendo  prohibens,  but  as 

illers,   etc.,   then   the   churches  are  in  a  maintenance.      Some  did   it   by   way   of 

declining  condition.     Then  he  (howed  taxation,    which  was   very    ofFenfive   to 

that  the  miniller's  maintenance  fhould  be  fome."       New    England,    ii.    112.       Cf. 

by  yoluntary  contribution,  not  bv  lands,  Lechtbrd,  Plain  Dealing,  19. 

or   revenues,   or   tithes,   etc.;    for  thefe  ■"  They  are  marvellous  fubtle  in  their 

have    always    been    accompanied    with  Bargaines  to  fave  a  penny.      They  will 

pride,  contention  and  floth,  etc."     New  often   confefs  for  their  own   ends,   that 

England,  i.  355.  the    Englifh   are   richer   and    wifer   and 

But    Winthrop    makes   another    ftate-  valianter  them  themfelves ;  yet  it  is  for 

ment   which   does   not  agree  altogether  their  owne  ends,  and  therefore  they  add 

with  Cotton'sunqualified  aflertion,  "leart  Nanoue,  give  me  this  or  that,  a  difeafe 

of  all  do  I  know  that  any  are  conllrayned  which  they  are  generally  infefted  with." 

to  pay  church-dutSes  in  New  England."  Williams,  Key,  13 c.,   I  56.      Pub.  Narr. 

He  lays  in  1642,  "  The  churches  held  a  Club,  i.  243. 
different  courfe  in  raifing  the   minillers' 


368  The^ bloody  Tenent  yet  more  bloody. 

the  weeding  of  a  Field  or  Garden  ?  And  every  Hus- 
bandt?ian  will  fay,  that  the  end  of  fuch  his  work,  is 
the  propagation  and  increafe  of  his  graine  and  fruit, 
as  well  as  the  making  of  hisy^z/rd",  and  planting  and 
fowing  of  his  Field ov  Garden:  What  therefore  is  this 
ConfeJJion,  (though  with  this  DiJiinBion)  but  in  truth 
an  acknowledgement  of  what  in  Words  and  Tearmes, 
he  yet  denies  (with  Hilaire)  to  wit,  a  propagating  of 
Chrijiian  Religion  and  Truth  by  the  Civil  I  Sword? 

2.  Befides  it  is  the  fame  hand  and  power  that 
plucks  up  the  weedes,  and  plants  the  Come,  and  con- 
fequently,  that  fame  hand  and  Sword  that  dejlroyes 
the  Heretick,  may  w^;>^^  the  Chrijiian,  &c. 


Exafn :  of  Chap.  67.  replying  to  Chap.  70. 

.  P^rfCf. /concerning   Tertullians  fpeech,   and   efpe- 
V^  cially  that  Branch,  to  wit,  that   [By  the 
Law  o(  naturall  equitie.  Men  are  not  to  be  compelled 
to  any  Religion,  but  permitted  to  believe  or  not  believe 
at  allj   M'  Cotton  anfwers,  that  they  doe  permit  the 
Indians,  but  it  will  not  therefore  be  fafe  to  tollerate 
the  publicke  JVorJhip  of  Devills  or  Idolls.     The  Dif- 
louching   culfer  replied,  [218]  that  they  doe  permit  the  Indians 
the  Indi-    jj^  their  Paganijh  Worjloip,  and  therefore  were  partiall 
New-Eng-to  their  Couiitrytnen  and  others:   M"'  Cotton  anfwers; 
land.         that  it  is  not  true,  that  they  doe  fo  permit  the  Indi- 
ans, what  ever  they  may  doe  privately  :    That  the 
Indians  fubmit  to  the  ten   Co/nfnandments,  and  that 
fome  of  their  Minijiers  have  preached  to  them  in 
Englijh,  which  hath  been  interpreted :  That  one  now 


The  bloody  Tenent  yet  more  bloody.  369 

preacheth  in  their  owne  Language:  Further,  That 
they  permit  Jlrangers  in  their  JVorJJjip.  And  for 
their  Countrymen,  for  the  moft  part  that  they  wor- 
fhip  God  with  them  :  They  which  are  dill:ant  have 
Liber  tie  of  publike  prayer  and  preaching,  by  fuch  as 
themfelves  chool'e  without  dijlurbance. 

Truth.  Concerning  the  Indians,  it  is  moft  true, 
that  the  Monahigganeucks,  Mijhawomeucks,  Pawtuck- 
seucks,  and  Ca'wjumfeucks  (who  profelle  to  fubmit  to 
the  Englijh)  continue  in  their  pubhke  Pagatiijh 
Worjhip  of  Devills,  I  fay  openly  and  conjlantly.^ 

Peace.  Yea  but  (faith  M'  Cotton)  they  have  fub- 
mitted  to  the  ten  Comviandments. 

Truth.  I  anfwer ;  the  ten  Commandments  containe 
a  Renunciation  of  all  falfe  Gods  and  Wor-Jhips,  and  a 
JVorJhipping  of  the  true  God,  according  to  his  owne 
Injlitutions  and  Appointments,  which  their  practice  is 
as  farre  from,  as  Mid-night  is  from  Mid-day.  Worjhip- 

2.  To  put  men  upon  obfervations  of  Gods  WorJ}iip,p'"g  of 
as  Prayer,  &c.  before  the  Foundations  of  Repentance  ch^^n  i,^, 
from  dead  workes  (their  worjhipping  of  Idolls,  5cc.) fore  tUx 
is  as  farre  from  the  Order  of  Chrl/l  Jefus,  and  Y^x^fowdatkn 
Chrijlian  principles   (whereof  Repentance  from  dead'a„^ff^" 
workes  is  the  firftj   as  the  building  of  an   Houfe  oxnothingbut 
Palace,    without  the  firft    Ground/ell  or   Foundation '^"'''j''/- 

laid/  order. 

"  The  Monahigganeucks  TiTt  the  ^iXTZ-  Wampanoags  or  Pokanokets."    Key,i^c., 

ganfetts,   which  ellewhere   he  calls  the  22.      Pub.  Narr.  Club,  i.  82.      For  Wil- 

Nanbigganeucks.       The     Mijhawomeuchs  Harris's  derivation  of  the  name  Narragan- 

are  probably   what  he  calls  in  the  Key  fett,  fee  his  depofition,  June  18,    1682. 

the    Maffachufeucks,     or     Maflachufetts.  R.  I.  Col.  Ree.,  i.  26. 

The  Pawlufuckeucks  are  the  Pawtuckets.  =  Williams   fays   in   his    Key,   that   he 

The    Cavifumfeucki  are    "probably    the  "  could  eafily  have  brought  the  countrey 

+7 


37° 


The  bloody  Tenent  yet  more  bloody. 


Peace.  M"^  Cotton  therefore  faith,  they  preach  unto 
them. 

Truth.  I  from  my  foule  wifh  that  all  the  Lords 
people  in  New  England  were  Prophets,  yea  true 
Apojlolicall  Minijiers  or  Preachers,  truely  furnifhed 
with  Chrijis  Abilities,  and  Chrijis  CommiJJion,  to  goe 
forth  to  convert  and  baptize  the  Nations,  even  thefe 
fVildeJi  of  the  Nations  of  Adams  Children :  But 
Converjion  of  Nations  M"'  Cotton  fayth  (upon  Revel. 
15.)  untill  the,  Jeaven  plagues  oi  ihc  feaven  Angells 
be  fullfilled,  will  not  be  great." 


to  "  keeping  the  Englifliman's  day  of  wor- 
fhip,"  but  that  I  was  perfwaded,  and  am, 
that  Gods  way  is  firft  to  turne  a  foule 
from  its  Idolls,  both  of  heart,  worfhip, 
and  converfation,  before  it  is  capable  of 
worfhip,  to  the  true  and  living  God.  As 
alfo,  that  the  two  firft  Principles  and 
Foundations  of  true  Religion  or  Wor- 
fhip of  the  true  God  in  Chrift,  are  Re- 
pentance from  dead  workes,  and  Faith 
towards  God,  before  the  Doftrine  of 
Baptifme  or  wafhing  and  the  laving  on 
of  handes,  which  containe  the  Ordinan- 
ces and  Praftifes  of  worfhip."  Key,  ls!c., 
130.      Pub.  Narr.  Club,  i.  1 60,  161. 

^Bloody  Tenent  Waped,  148.  "Mr 
Cotton  out  of  that  in  Revelations  15. 
none  could  enter  into  the  temple  until, 
etc.,  delivered,  that  neither  Jews  nor 
any  more  of  the  Gentiles  fhould  be 
called  until  Antichrift  were  deftroyed, 
viz.  to  a  church  eftate,  though  here  and 
there  a  profelyte."      Winthrop,  ii.  36. 

This  is  one  of  the  reafons  Lechford 
gives  in  1641  why  "there  hath  not  been 
any  fent  forth  by  any  Church  to  learne 
the  native's  language,  or  to  inftrudl  them 
in   the    Religion."      "  Some    fay   out   of 


Rev.  15.  laft  [verfe],  it  is  not  probable 
that  any  nation  more  can  be  converted, 
til  the  calling  of  the  Jews ;  till  the  seven 
plagues  finifhed  none  was  able  to  enter 
into  the  Temple,  that  is,  the  Chriftian 
Church,  and  the  leventh  viall  is  not  yet 
poured  forth."      Plain  Dealing,  21. 

"  Three  things  have  made  us  thinke  it 
is  not  yet  time  for  God  to  worke.  i. 
Becaufe  till  the  Jcwes  come  in,  there  is 
a  feale  fet  upon  the  hearts  of  thofe  peo- 
ple, as  they  thinke  from  lome  Apoca- 
lyptical! places."  The  Day-Breaking,  if 
not  the  Sun-Rijing  of  the  Gofpell  with  the 
Indians  in  New  England.  ( 1 647,)  p.  15.  16. 
3  Maff.  Hift.  Coll.,  iv.  1  5.  This  traft  is 
afcribed  to  Eliot  in  this  reprint  of  the 
Maff.  Hift.  Society.  But  there  is  in- 
ternal evidence  that  it  is  not  his.  It  is 
with  more  reafon  afcribed  to  Rev.  John 
Wilfon,  of  Bofton.  See  Francis's  Life 
of  Eliot,  346. 

Williams  in  the  next  paragraph  ac- 
knowledges this  interpretation  "to  be 
very  probable."  In  this  fame  year, 
1652,  he  writes :  "  We  may  fee  a  great 
mirtake  as  touching  that  great  point  of 
Converfion :     There  is  a  great  breathing 


The  bloody  Tenent  yet  more  bloody.  371 

219]  This  Interpretation  I  acknowledge  to  be  very 
probable,  fo  far  as  concernes  any  great  Converjion  of 
the  Nations  before  the  downfall  of  Antichriji,  and 
in  the  meane  feafon  I  cominend  the  pious  Endeavors 
of  any  (profelling  Minijiery  or  not)  to  doe  good  to 
the  Souks  of  all  Men  as  We  have  opportunitie.  But 
that  any  of  the  Minijlers  fpoken  of  are  furnifhed 
with  true  Apojlolicall  ComtniJJion  (Matth.  28.  [19. 
20.])  I  fee  not  for  thefe  Reafons. 

Firft,  The  Minijler  or  Minijlers,  whom  M''  Cotton  Touching 
I  conceive  intends,  profelfe  an  ordinarie  OJice  in  \\\&P''''''^"^s 
Church  of  Chrijl,  which  is  cleerely  diftinft,  yea  andjians/c 
another  thing  from  the  office  of  an  Apojlle,  or  one  New-Eng- 
fent  forth  to  preach  and  baptize,  Ephef  4.  [11.]  ©" 
I  Cor.  12.  [28.] 

Secondly,  Such  Churches  as  are  inverted  with  the 
power  of  Chrijl,  and  fo  authoriz'd  to  fend  forth,  are 
feperate  from  the  World,  which  many  thoufands  of 
Gods  people  (dead  and  living)  have  feene  juft  Rea- 
fons to  deny  thofe  Churchts  fo  to  be. 

Thirdly,  Were  the  Church  true,  and  the  Mejfenger 
or  Apojlle  rightly  fent  forth  with  prayer  -asv^  fajling, 
according  to  AB.  13.  [3.]  yet  I  believe  that  none  of 
the  Minijlers  of  New  England,  nor  any  perfon  in 
the  whole  Countrey  is  able  to  open  the  Myjleries  of 
Chrijl  Jejus   in    any    proprietie   of  their  Jpeech   or 

in   the  fouh   of   Gods  people   after   the  Jlaughtered.      Hence  it  is  probably  con- 

Converfion  of  the   Englijh,  Irijk,  Jewes,  ceived    by    fome   upon    Revel.    1 5.    that 

Indians,   and   blefled    be    God   for   thole  untill   the   vyals   be   povvred   forth   upon 

Breathings.      Yet  doubtlefle  the  firft  great  Antichrill,  the  fmoak  fo  fiUeth  the  Tem- 

wsr^c  is  the  bringing  of  the  .Sd/w// out  of  pie,   that   no   man,   that   is   (Jew  of  the 

Babel,  or  confufcd  tvorJhipSyind.  l\ic  downe-  "Jewes    or    Gentiles)   fhall   by   converfion 

fall  of  the    Papacie,   after   the   witnejfes  enter  in."     Hireling  Minijlry,  p.  12. 


372  The  bloody  Tenent  yet  more  bloody. 

Language,  without  which  proprieties  it  cannot  be 
imagined  that  Chrijt  'J ejus  fent  forth  his  firft  Apof- 
tles  or  Mejfengers,  and  without  which  no  people  in 
the  World  are  long  willing  to  heare  of  dijficult  and 
heavenly  matters.     That  none  is  fo  fitted ; 

Firft,  The  Natives  themfelves  affirme,  as  I  could 
inftance  in  many  particulars. 

Secondly,  The  Experience  of  the  DifculTer  and  of 
many  others  teftifie  how  hard  it  is  for  any  man  to 
attain e  a  little  proprietie  of  their  Language  in  com- 
mon things  (fo  as  to  efcape  Derijion  amongft  them) 
in  many  yeares,  without  abundance  of  converfmg  with 
them,  in  Rating,  travelling  and  lodging  with  them,  &c. 
which  none  of  their  Minijlers  (other  affaires  not  per- 
mitting) ever  could  doe.^ 

'  Property,  pofleffion.  could  reach.)"     Of  their  fpiritual  condi- 

^  The  "experience"  of  Williams  in  tion  "from  my  felfe  many  hundreths  of 

the  iludy  of  the  Indian  language  begun  times,  great  numbers  of  them  have  heard 

very  early,  even  before  his  banifhment.  withgreatdelight,  andgreatconviftions." 

He  fays  in   1677,  fpeaking  of  his  nego-  Key,k^c.    Introdudlion  and  p.  123.    Pub. 

ciations  with  Canonicus  and  Miantinomi  Narr.  Club,  i.  85.  215. 

in  1634-5  :     "God  was  pleafed  to  give  In  his  Key  he  fpeaks  of  a"  little  ad- 

me  a  painful,  patient  fpirit  to  lodge  with  ditional  difcourfe  "  which  he  had  written 

them  in  their  filthy,  fmokey  holes,  ( ev.en  on  "  that  great  point  of  their  converfion  " 

while  I  lived  at  Plymouth  and  Salem  )  to  "  becaufe  this  is  the  great  inquiry  of  all 

gain  their  tongue.     I  could  debate  with  men  what  Indians  have  been  converted? 

them  (in  a  great  meafure)  in  their  own  What   have   the   Englifh   done   in   thofe 

language."     Knowles,  M("OT«/'r,  109.     Of  parts?     What  hopes  of  the  Indians  re- 

his  experience  in  preaching  to  them,  he  ceiving  the  knowledge  of  Chrill?"      Key, 

fays,   in    1643,  "of  later   times   (out  ot  Introduftion   and    Table.       Pub.    Narr. 

defire  to  attaine  their  Language)  I  have  Club,   i.   87.  281.      This   Dilcourfe  has 

run  through  varieties  of  Intercourfes  with  not    been    difcovered.      This    is   to    be 

them  Day  and  Night,  &c.     Many  folemn  regretted,   as   it   would    bring   from  his 

difcourfes   I   have  had  with  -AX  forts  of  "experience"  fome  anfwer  to  "  the  great 

Nations  of  them,   from   one  end  of  the  inquiry"   which  at  that  time   had  been 

Countrey  to  another  ( fo  farre  as  oppor-  awakened  in  England  through  the  rep- 

tunity,  and  the  little  Language   I   have  refentations    of    Winflow,    the    reports 


The  bloody  Tenent  yet  more  bloody. 


373 


Peace.  There  being  no  helpes  of  Art  and  learning 
amongft  them,  I  fee  not  how  without  conftant  uje  or    . 
a  Miracle,  any  man  is  able  to  attaine  to  any  proprietie 
oi  Jpeech  amongll  them,  even  in  common  things. 
And  without  proprietie  (as  before)   who  knowes  not 
how  hardly  all  men  (efpecially  Barbarians)  [220]  are 
brought  to  heare  matters  of  Heaven  (fo  Jlrange  and  Proprietie 
contrary  to  Nature)  yea,  even  matters  of  the  Earth,  "f  ^'"'- 
except  profit  and  other  worldly  ends  compell  them  tof^/fl  ^^ 
fpell  out  Mens  miiids  and  meaning  ?  the  true 

Truth.   3.   I   may  truely  adde  a  third,  an  Injlancef^'"'^^"^ 
in  the  booke  of  their  Converjion,  written  by  M"^  Tho:  je/us  to 
Shepheard,  there  M'  Eliot  (the  ableft  amongft  thGm'"'yP^'>P^'- 
in  the  Indian  Speech)  promifing  an  old  Indian  a  fuit 
of  Cloths,   the   man    (fayth   the  relation)    not   well 
underftanding  M""  Eliots  fpeech,  asked  another  In- 
dian what  M'  Eliot  faid.' 


of  Eliot's  labors  made  by  Wilibn,  ('77v 
Day-Breaking),  and  Shepard,  (  The  Clear 
Sun-Jhine),  as  well  as  by  the  organization 
of  The  Society  for  the  Promoting  and 
Propagating  of  the  Gofpel  of  Jelus  Chrill 
in  New  England.  Quotations  are  made 
from  it  in  Baylies'  Dijfuafive  (1645).  See 
Mr.  Trumbull's  note.  Pub.  Narr.  Club, 
i.  220.  In  thefe  he  declares  that  he 
could  have  eafily  converted  all  the  na- 
tives to  an  outward  obfervance  of  Chrif- 
tianity.  But  this,  as  he  fays  above,  is 
"  farre  from  the  Order  of  Chriil  Jefus 
and  his  Chrillian  principles  (whereof 
Repentance  from  dead  workes  is  the 
firft)."  This  may  fubtraft  a  little  from 
the  force  of  the  imputation  call  upon 
him  by  one  of  Shepard's  ttories.  He 
fays  Eliot  afked  a  Narraganfett  Sachem 


"  why  they  did  not  learn  of  Mr.  Wil- 
liams who  had  lived  among  them  divers 
years?  and  he  foberly  anfwered  that  they 
did  not  care  to  learn  of  him,  becaufe  hee 
is  no  good  man  but  goes  and  workes  upon 
the  Sabbath  day."  Clear  Sun-Jhine,  p.  3 1 . 
'  '■  Mr.  Eliot  told  him  that  becaufe  he 
brought  his  wife  and  all  his  children 
conllantly  to  the  lefture,  that  he  would 
therefore  beftow  fome  clothes  upon  him, 
(it  being  now  winter  and  the  old  man 
naked:)  which  promife  he  not  certainly 
underllanding  the  meaning  of,  aflced 
therefore  of  another  Indian  (who  is  Mr. 
Eliot's  fervant  and  very  hopefull)  what 
it  was  that  Mr.  Eliot  promifed  him." 
Shepard,  Clear  Sun-Jhine,  12.  3  Majf. 
Hijl.  Coll.,  iv.  46. 


374  ^^^  bloody  Tenent  yet  more  bloody. 

Peace.  Me  thinks,  the  Native  not  underftanding 
fuch  a  common  and  wellcome  promife  of  cloths  upon 
Gift,  would  farre  more  hardly  underftand  M'  Eliots 
preaching  of  the  garment  of  Righteoujnejfe  Chrijl 
J  ejus,  unto  which  Men  mutually  turne  the  deafe 
Eare,  &c. 

Truth.  Neither  you  (fweet  Peace)  nor  I  ExprefTe 
thus  much  to  dampe  M'  Eliot  or  any  from  doing  all 
the  good  they  can,  whiles  opportunitie  lafts  in  any 
truely  Chrijlian  way,  but  to  Ihew  how  great  that 
miftake  is,  that  pretends  fuch  a  true  preaching  of 
Chrijl  jftjus  to  them  in  their  owne  Language. 

Peace.  But  to  proceed,  in  the  next  Pajfage  M"^ 
Cotton  affirmes  their  Impartialitie  in  permitting  oth- 
ers as  well  as  the  Indians. 

Truth.  I  anfwer ;  it  is  one  thing  to  connive  at  a 
Jlrange  Papijl  in  private  devotions  on  fhoare,  or  in 
their  vejjells  at  Anchor,  &c.  Another  thing  to  per- 
mit Papijls,  Jewes,  Turkes,  &c.  the  free  and  conftant 
ExerciJ'e  of  their  Religion  and  JVorJljip,  in  their  re- 
fped;ive  Orders  and  Affemblies,  were  fuch  Inhabi- 
tants amongfl:  them. 

Peace.  Doubtlefle  the  bloudie  Tenent  cannot  permit 
this  Libertie,  neither  to  the  Papijls,  'Jewes,  Turkes,  &c. 
nor  to  the  Indians,  nor  doth  tht'w  praStice  toward  their 
Countrymen  hould  forth  a  fhew  of  fuch  zfreedome  or 
permijion. 

Truth.  I  wonder  why  M'  Cotton  writes,  that  the 
moft  part  of  the  Englijh  worihip  God  with  them, 
and  the  reft  abfent  have  hibertie  to  choofe  their 
Preachers!  Since  M'  Cotton  knowes  the  Petition  and 
Petitions  that   have  been   prefented   for   Libertie  of 


The  bloody  Tenent  yet  more  bloody.  375 

Confcience  in  New  England,  and  he  cannot  but  alfo 
know  the  Imprifoning  and  Fining  of  fome  of  the 
Petitioners,  5cc. 

221]  Peace.  It  may  be  M'  Cotton  will  ufe  the  com- 
fnon  objeBion,  that  fome  part  of  their  Petition  tended 
to  Dijiurbance  in  Civill  Things. 

Truth.  Some  of  their   Petitions  were  purely  for  Confdence 
Liber  tie  of  Confcience,  which  fome  in  Office,  both  'm'^p'^.'" 
Church  and  State  favoured,  as  is  reported,  if  not  pro-  dofe  prif. 
moted.     If  others  or  fome  part  of  them  might  \)&oner  in 
judged  offenjive  againft  Lawes  mzd^e,  yet  why  then  J^ ^7    "J" 
hath  not  the  Libertie  of  their  Confcience  (in  point  oim  Peti- 
Worjhip)   been  granted  to  them?   When  they  have"'"'^''^''*^'^ 
complained  (amongft  other  PafTages)  that  they  have^,//^,y/ 
been    forced   to    flay   the   baptizing  of  other   Mens 
children,  while  their  owne  might  not  be  admitted, 
and  therefore  earneflly  fued  for  Minijiers  and  Con- 
gregations alter  their  owne  free  choice  and  Confciences, 
which  have  ever  been  denyed  to  them. 

Peace.  It  is  faid,  that  their  Minijiers  being  con- 
fulted  with,  utterly  denied  to  yeeld  to  any  fuch 
Libertie. 

Truth.  They  might  juftly  feare,  that  if  fuch  a 
njoiridow  were  opened  (as  once  Bilhop  Gardiner  fpake 
in  another  cafe)  that  the  New  Rnglifh  Congregations 
and  Churches  would  be  as  thin,  as  the  Presbyterians 
complained  theirs  to  have  been,  when  the  people 
once  began  to  tafte  the  Freedome  and  Libertie  of 
their  Confciences,  from  the  flaves  whip,  &c. 

Peace.  In  the  next  Pajfage,  the  Difculler  having 
excepted  againft  M'  Cottons  diflinguilhing  betweene 
Members  of  the  Church,   and  fuch  as  have  given 


376  The  bloody  Tenent  yet  more  bloody. 

their  names  to   Chriji ;    M''  Cotton  replies ;  they  are 

not  all  one,  and  quotes,  Efa.  65.  5,  6. 

Publike  Truth.  Let  the  place  be  viewed,  and  that  place 

marriage,  ^jj]  j^g  found  to  fpcake  of  no  luch  Difference:   It 

"onesfelfeto'^'^^'^'^  of  the  Lords  promife  to  Eiinuches  and  Stran- 

Chrijl.      gers,  laying  hould  on  the  Lords  Covenant,  and  joyn- 

ing  themfelves  to  the  Lord,  which   I   conceive  M'' 

Cotton  will   not   deny   to  be   in   a   Church  way ;    in 

which  condition  the  Lord  gives  the  Eunuches  a  name 

better  then  of  Sonnes  and  Daughters. 

Peace.  In  the  next  Paffage  M'  Cotton  upon  Ter- 
tullians  fpeech,  alfirmes,  that  a  falfe  Religion  will 
hurt,  becaufe  the  Red  Horfe  followes  the  White,  &c. 
[Rev.  6.  2-8.] 

Truth.  I  anfwer;  Gods  "Judgements  (by  Warre, 
Fami?ie,  Pejlilence)  plagueing  falfe  Religions  in  his 
time  (though  after  many  hundreth  yeares  patience, 
as  hath  formerly  been  opened)  is  [222]  one  thing : 
and  the  prefent  hurting  or  profiting  of  others,  is 
another. 

Peace.  In  the  next  place  M""  Cottoji  takes  offence 
that  the  Difcuifer  (hould  infinuate  M""  Cotton  to  have 
a  hand  in  the  Modell  of  Church  Government. 

Truth.  I  anfwer ;  M"^  Cottons  words  in  the  End  of 
his  Anfiver  to  the  Prifoner,  (where  he  fpeakes  of 
this  Treatife  or  Modell,  fent  to  fome  of  the  Brethren 
of  Salem)  feemed  to  hould  out  the  probabilitie  of  it." 
How  ever  M'^  Cotton  fubfcribeth  to  the  refl  of  the 
Elders,  (as  he  here  fayth)  their  words  being  rightly 
underftood. 

Peace.   Further,  M""  Cotton  here  affirmes,  that  the 

'  Pub.  Narr.  Club,  iii.  53.     See  alio  Editor's  Preface,  p.  8. 


The  bloody  Tenent  yet  more  bloody.  2>77 

want  of  a  Law  for  Religmi  in  any  State  provokes  the 
Wrath  of  God,  as  the  want  of  a  King  in  Ifrael,  Judg.  Ju'lg^s  zi. 

21-25.  .  .  e7ed.°"^"^' 

Truth.  This  Scripture  proves  no  more,  but  that  the 
want  of  a  Kifig,  Magijirate,  Governour,  or  Civill  Offi- 
cer of  yiijtice,  provokes  the  Wrath  of  God,  and  en- 
dangereth  the  people,  againft  which  the  Difculfer 
never  affirmed,  but  againil:  their  Kingly  or  Civill  Au- 
thoritie  in  Jpiriti/a/I  ca.i~es,  fince  Chriji  J  ejus  aboliflied 
that  Natio7iall  Church. 

Peace.  But  fayth  M""  Cotton,  the  bejl  Good  oi  a  Citie 
is  Religio7i,  and  therefore  there  (hould  be  a  Law  for  it. 

Truth.  To  this  I  have  fpoken  largely  in  difcufling 
of  that  Modell,  unto  which  I  know  not  of  any  Reply 
yet  made  by  Hinifelfe,  or  any  of  thofe  worthy  men 
whom  he  makes  the  Authours  of  it. 

Peace.   But  further,  whereas  the  DifcufTer  had  faid  Supreame 
that  the  weedes  of  the  Wildernejfe  will  not  hurt  the  ^"'^'l^H' 
Garden,  nor  poyfon  the  Body,  if  not  fuffred  to  grow  in  ualh. 
the  Garden,  nor  taken  into  the  Body,  M""  Cotton  grants 
that  Chriji  hath  ordained  Gardiners  for  his  Garden, 
and  Phyjick  and  Phyjicians  for  his  5(?^  .•  Yet  withall 
he   makes   the  Civill  Officers,   to  be   as  Supervifors, 
Superintendents,  and  confequently,  Bijliops,  Governours, 
and  Heads  of  the  Church  or  Churches,  and  over  the 
fpirituall  Officers  of  Chriji  yefus. 

Truth.  What  is  this  but  to  eftablifli  Iffwry  the  8. 
a  Spirituall  Civill  Magijirate,  and  Headoi  the  Church, 
in  the  roome  of  the  Pope?  Contrary  to  which  I  have 
difcourfed  in  the  difcuffing  of  the  Modell  in  the 
bloudie  Tejient."^ 

■   Bloudy  Tenent,  196.     /"j/^.  Kiirr.  Club,  iii.  344. 
48 


378  The  bloody  Tenent  yet  ?nore  bloody. 

223]   Peace.  But  what  thinke  you  of  M''  Cottons  in- 
terpretation of  Tertidlians  minde,  to  wit,   that  Ter- 
tullia?i  fliould  meane,  that  the  Chrijtian  Religion  would 
not  hurt  nor  difturbe  the  Romane  Civill  State  ? 
Tertulli-        Truth.  I  conceive  it  cannot  Hand,  for  although  it 
^ofoneRe-  ^^  ^ruc  that  the  Chrijlian  Religion  hurts  no  Civill  State 
ligion,  not  (but  iufinitly  the   contrary)  yet  M""  Cotton  will  not 
''ToZl  '^  ^^^y  t^^^  ^^^  Chrijlian  Religion  (not  of  it  felfe,  but 
another      through  the  Corruption  ot  the  Civill  State)  may  pro- 
Confid-      voke  a  Civill  State  many  wayes,  and  therefore  Ter- 
tullian  muft  meane  other  wayes,  to  wit,  every  Man 
muft  ftand  or  fall  in  his  owne  Religion,  and  the  Re- 
ligion of  one  man  will  neither  hurt  nor  fave  another  : 
Therefore  (to  end  this  PaJ/age)  Tertullians  words  may 
not  unfitly  be  thus  applied :   The  Religioti  of  the  Pro- 
tejiants,  if  permitted  by  the  Papijls,  will  neither  hurt 
nor   profit   the  Presbyterians,   it  they  permitted  it : 
And  the  Religion  and  Worjl.np  of  other  Confciences  in 
old  or  New  England,  will  neither  hurt  nor  profit  the 
Independents,  where  the  power  of  tollerating  or  not 
tollerating  lies  in  the  hands  and  power  of  the  Inde- 
pende?its. 


Exam:  o/'Chap.  68.  replying  to  Chap.  71. 

Peace.  T  T  Ere  M^  Cotton  urgeth  two  miftakes :  Firft 
in. in   the  quoting  of  'Jerome:  fecondly,  in 
naming  Tertullian  for  'Jerome. 

Truth.  PofTible  it  is,  they  are  neither  the  miftakes 
of  the  Prifoner,  nor  Difcuffer,  but  either  the  Scribe 
or  Printers  may  fhare  with   them ;  or  if  they  were 


The  bloody  Tenent  yet  more  bloody.  379 

their  owne  niijiakes  (although  the  Prijoner  wrote  in 
clofe  prifon  in  Newgate,  and  the  Difcufler  in  multi- 
tude of  DiJlraSlmis,  yet)  they  are  juftly  to  be  blamed 
for  their  \&2l{\.  Jlee pines  in  the  handling  of  the  ftiatters 
of  the  moji  High. 

Peace.  But,  Jeromes  words  (faith  M''  Cotton)  imply 
more  then  a  fpirituall  cutting  off;  Arius  was  but  a 
fparke,  but  becaufe  he  was  not  fpeedily  fuppreft,  his 
Flame  depopulated  all  the  World,  which  [224]  cannot 
be  meant  (fayth  he)  of  cutting  off  by  Excommunica- 
tion, which  proceeded  againft  him  once  and  twice. 

Truth.  I  cannot  be  eafily  induced  to  believe  that 
Jerotne  intended  to  complaine  oi  Conjiantine,  who  was 
not  fparing  at  the  iirft  to  put  forth  his  temporall 
Arme  and  power  againft  Arius :  But  this  is  certaine, 
his  words  are  thefe,  \HereJie  muft  be  cut  off  with  the 
Sword  of  the  Spirit :  and  the  Scriptures  quoted  by 
him  (i  Cor.  5.  Gal.  5.)  as  M""  Cotton  yeeldeth]  prove 
onely  a  fpirituall  cutting  off:  So  that  it  feemes  not 
rationall  for  yerotne  to  run  from  the  Spirituall  Sword, 
about  which  he  is  now  converfant,  to  the  carnall  and 
temporall  Sword,  of  which  thofe  Scriptures  (as  M"" 
Cotton  acknowledgeth)  difcourfe  not. 

Peace.  But  let  no  man  fay  (fayth  M''  Cotton)  that 
this  "  grant  of  his  [That  Herejie  muft  be  cut  off  by 
"the  Sword  of  the  Spirit^  doth  imply  an  abfolute 
" fufficiencie  in  the  Sword  of  the  Spirit,  to  cut  it  downe 
"according  to  2  Cor.  10.  4,  5.  For  thon^  fpirituall 
"  Weapons  be  abfolutely  fu^cient  to  the  End  for  which 
"  God  hath  appointed  them,  as  hath  been  opened 
"above,  to  wit,  for  the  conviStion,  and  (if  he  belong 
"to  God)  for  the  converfon  of  the  offendour,  for  the 


380  'The  bloody  Teneiit  yet  more  bloody. 

"  mortijying  oi  his Jlejlj,  and  for  the  Javi/ig  of  his  Soule, 

"and  for  the  cleanjmg  of  the  Church  from  the  Fel- 

''lowpip  of  that  Guilt:  Yet  if  an  Heretick  will  ftill 

continue  obftinate,  and  periifl  in  feducing,  creepe  into 

*Mr  Cot-  Houfes,  leade  captive  filKe  Soules,  and  dejlroy  the  Faith 

Mr  Ed-     of  fome,  it  may  be  of  many,  fuch  *  Gangrenes  would 

wards       be  cut  off  by  another  Sword,  which  in  the  hand  of 

Gangrenes  the  Magijlrate  is  not  borne  in  vaine. 

differd.^  Truth.  This  anfwer  ot  M""  Cotton  lookes  too  too 

Hke  that  DiJlijiBion  of  the  bloudie  Bijhop  againft  the 

poore  Martyr  or   Witnes  of  Jejus  (which  M''  Fox 

Blaffhe-    mentioneth)   The  Scripture  is  fufficient  for  Salvation, 

The  "hoh     ^^^  "°'-  ^°^  InJlruBion :  There  is  need  of  Tradition, 

Scripture.  &c/    The   Sword  of  the  Spirit  (fayth  M""  Cotton)  is 

abfolutely  fufficient,  for  thefe  foure,  to  wit,  the  Con- 

viBion,  MortiJicatio?i,  and  Salvation  of  the  ojfetidour, 

the  Heretick,  yea,  and  for  a  fifth,  for  Expiation,  and 

cleanjing  of  the  Church  from   the  Fellowjlnp  of  that 

Guilt,  but  there  is  a  fixth,  to  wit,  InfeSlion,  and  there 

the  Sword  of  the  Spirit  is  too  weake,  and  the  Sword 

of  the  Magijlrate  muft  helpe. 

Peace.  What  found  and  modeft  Reafon  can  be 
(almoft)  [225]  pretended,  why  the  holy  Ordinances, 
Appointtnents  and  provijions  of  the  Lord  Jefus  (who 


I  Thomas   Edwards,   Trinity    College,  Confcience  under  the  Long  Parliament," 

Cambridge  (1605),  was  firrt  a  clergyman  as  "  ihallow   Edwards."     He  retired  to 

of  the  Church  of  England.      He  became  Holland  I'oon  after  publifhing  this  work, 

a  Prefbyterian  in  1642.     His  Gangrana  where  he  died.     Wood,   Fajii  Oxonien- 

was  publiflied  in  three  parts  in  1645.    It  fes,  ii.  41 3. 

was  extremely  bitter  againft  all  toleration.  ^  This    is  among   the   queflions   put    to 

Some  account  of  it  is  given  by  Neal,  Hift.  John  Lambert  in  his  examination  before 

of  Puritans,  u.  2,7,  Z^-   Milton  ftings  him  Archbilhop  Warham  in  1538.   Fox,  Aiis 

in   his   Sonnet  "On  the  new  Forcers  of  and  Monuments,  ii.  331. 


The  bloody  Tenent  yet  more  bloody.  381 

is  the  Wijdome  of  the  Father,  whofe  is  all  power  in 
Heaven  and  in  Earth,  and  whole  Heart  is  all  on  Fire 
with  Z/CU^  to  his  people)  fhould  be  fo  weake  in  fup- 
prefling  the  Etiefnies  of  his  Kingdome,  that,  all  the 
Coimjell,  Order,  and  Power  he  hath  left  in  his  Ab- 
fedce,  are  not  able  to  refift  the  InfeBmi  of  falfe  Doc- 
trine, without  the  helpe  of  the  Powers  of  the  World 
his  profelfed  Enemie,  unto  whom  who  fo  is  a  Friend 
(fayth  John)  VJames  iv  :  4.]  he  cannot  but  be  an  En- 
emie unto  God.  Oh  what  Ihould  be  the  tnyjierie  that 
the  two-edged  Sword  of  Gods  mighty  Spirit,  is  fuffi- 
cient  for  CotiviBion,  for  Cofiverjiofi,  Mortification, 
Expiation,  Salvatio7i,  but  yet  not  powerfull  enough 
again  ft  InfeBion?  Myjieries 

Truth.  There  is  written  evidently,  on  the  Fore-  drills 
head  oi  thh plea,  as  on  the  forehead  of  the  great  Whore 
(Revel.  17.)  [5.]  Myfierie.     The  /Egyptiaji  Ojiions  (as 
I  may  fo  fpeake)  are  full  of  Spirituall  hifoldings,  or 
Myfieries:    One    or    two    I  fliall   briefly  unfold   or 

peele.  The  true 

Fir  ft,   the  Clergie  [facrilegioiifiy  fo  called)   in   all  9'^?^/^" 
Ages  lince  the  Apofiafie,  have  (like  fome  proud  a.nd /j,-^  p^ver- 
daintie  Servants)  difdain'd  to  ferve  a  poore  defpifed  ">• 
Chrifi,  a  Carpenter,  one  that  came  at  laft  to  the  Gal- 
lowes,  &c.     And  therefore  have  they  ever  framed  to 
Themfelves  rich  and  Lordly,  pompous  and  Priticely, 
tetnporall  2Lnd  Worldly  Chrijis,  inftead  of  the  true  Lord 
"Jejus  Chrifi,   the  fipirituall  King  of  his   Saints  and 
people.     And  however  it  fuits  well  the  common  End 
to  retaine  the  Name  of  Chrifi  (as  the  Lord  Jefus 
prophefied  many  falfe  Chrifis  fhould  arife,  and  many 
fhould  come  in  his  Name,  &c.)  yet  moft  fure  it  will 


382  the  bloody  Tenent yet  more  bloody. 

be  found,  that  a  tern porall  Crou-7ie  and  Digtiitie,  Suord 
and  Author  it  ie,  Wealth  and  Profperitie,  is  the  White 
that  nioft  of  thofe  called  Scholars,  Minijlcrs,  BifJjops, 
aime  and  levell   at:'   How  many  thoufand  of  them 
will  readily  fubfcribe  to  the  pleas  of  the  French  Bijh- 
ops  againrt  the  Lord  Peter,  difputing  before  Philip 
the  French  King  for  temporall  yuriJdiBion,  and  Peters 
Abafeef-  two  Sivords  in  the  hands  o(  Chrijls  Minijlers.'' 
'sp7rituaU       Peace.   M''  Cotton  is  not  far  off,  for  howfoever  He 
SworJ.      and  fome  will  fay  with   him,   one  Sivord  is  enough 
for  a  Presbyter  or  Elder,  enough  for  ConviBion,  Con- 
verjion.   Mortification,   Expiation,   and   Salvation,  yet 
one  Sword  is  not  enough  againfl:  Life&ion,  and  there- 
fore it  is  needfull  (though  we  are  not  of  the  opinion 
226]   of  thofe  French  Prelates  and  others,  that  chal- 
lenged to  themfelves  the  Sivord  of  temporall  jiiri [dic- 
tion into  their  owne  hands,  yet)  it  is  needfull  that  it 
be  at  our  call  in   the   hands  of  our  Executioners  the 
Earthly     CivHl  Magifirates. 

^'^'.''^^  Truth.   It  is  impolTible  that  temporal  and  worldly 

ly  fup-  Chrifis  ihould  walke  with  the  legs  o(  -x  fpirituall  fup- 
ports.  portment,  but  as  (in  refped:  of  outward  Government) 
they  fpring  from  the  Earth  and  the  Jforld,  it  is  im- 
poliihle  I  fay  but  their  Feeding  and  Aliment,  Defence 
and  ProteBion  (hould  be  of  the  nature  of  the  Root 
and  Eliment  from  whence  they  arife. 

Peace,   It  is  objedied,  was  the  Church  of  the  yewes 

'  The  centre  of  the   target  in  archery  part  of  the  King,  diftinguifhing  between 

was  painted  white.  Shakefpeare,  Taming  the   temporal   and  ecclefiallical  jurifdic- 

of  the  Shrew,  v.  5.  tions.     The  prelates  made  a  long  reply, 

'A  Parliament  was  called  bv  Philip  the  which  is  to  be   found   in   Fox,   Aiis  and 

Fair  at  Paris,  Dec.  I  ;,   1309.     Peter  de  Monuments,  I  :  402-414. 
Cugneriis  opened  the  dilcuflion   on  the 


The  bloody  Tenent  yet  more  bloody.  383 

tetnporall  that  was  affifled  and  protefted  with  a  tef?i- 
porall  Sivord? 

Truth.  The  Spirit  of  God  tels  us  {Heb.  8.  &  10.) 
of  a  worldly  SanBuary,  of  a  weake  and  oA/  vaniJJntig 
Covenant,  to  wit,  a  Nationall  Covenatit,  and  Ordinances 
of  a  Jeivijh  Church. 

Peace.  It  is  againe  faid  how  can  the  DifcufTer 
extoll  the  Sivord  of  the  Spirit  only,  and  acknowledge 
no  Churches. 

Truth.  Although  the  DifculTer  cannot  to  his  Souls  The  ftate 
fatisfaBion  conclude  any  of  the  various  and  feverall  °ianirv'^' ' 
forts  of  Churches  extant  to  be  thofe  pure  golden  Cati-  during  the 
dlejiicks  framed  after  the  firft  patterne,  Rev.  i.    [12.  ^^'8."^°^ 
20.]      Yet  doth   he  acknowledge  golden  Candlejlicks 
of  Chriji  yefus  extant ;  thofe  golden  Olive  trees  and 
candlejlicks,  his  Martyrs  or  Witnejfes,  ftanding  be- 
fore the  Lord,  and  teftifying  his  holy  Truth  during 
all   the  Reign  of  the  Beaji,   Rev.  11.  [4.]      Hence, 
although  we   have   not  fatisfaBion   that   Luther  or 
Calvin,  or  other  precious   Witnejfes  of  ChriJI  Jefus, 
creeled  Churches  or  Mijiijleries,  after  the   lirft  pat- 
terne (as  they  conceived  they  did)  yet  doth  he  affirm 
them   to   have  been   Prophets  and  ivitfiejfes  againll: 
the  Beajl,  and  furnilhed  fufficiently  with  jpirituall 
Fire  in    their   fnouthes,    mightily   able    to    confume 
or   humble    their     Eenemies,     as     Eliah    did     with 
the   Captains   fent   out   againft  him.      [2  Kings   i  : 
10.]" 

■  He  fays  in  The  Hireling  Minijlry,  p.  ting  miniftry  of  the  Apoflles  or  MefTen- 

4,  that  he  "cannot  yet   in  the  holy  pre-  gers  to  the  Nations,  or   the  Feeding  and 

fence  of  God  bring  in  the  relult  of  a  fat-  Nourifhing     Miniftry     of     Paftors    and 

isfying  difcovery,  that   either   the  beget-  Teachers,  according  to  the  firft  Inftitu- 


384  T^he  bloody  Tenent  yet  more  bloody. 

Peace.  I  will  objedl  no  more,  pleafe  you  {Deaf- 
Truth)  to  pafTe  on  to  the  2nd.  viz.  the  Mitiijlry  of 
the  Spirits  pretended  ijifiifficieyicy  againfi:  InfeBioti : 
why  fliould  not  the  fpiritual  power  of  the  Lord 'J ejus 
be  powerful  enough  againft  creepers  into  Hoiifes, 
againft  fuch  as  lead  captive  filly  fouls,  againft  fuch  as 
dejiroy  the  faith  of  fome,  &c.  as  well  as  in  the  firft 
Churches  and  AJJefiiblies,  profefling  his  holy  natne  and 
worfiip  ? 

Truth.  Search  his  Will  and  Tejlanient,  and  we  find 
no  other  [227]  but  fpiritual  means  prefcribed  and 
bequeathed  by  the  Lord  Jefus,  to  Paul  to  Peter,  or 
any  of  the  holy  Apojlles  or  Mejfe?igers. 

Peace.  I  muft  needs  acknowledge  that  the  poor 
Conftan-  fervants  of  Chrijl,  for  fome  hundereth  of  years  after 
a'gr^eateT^*^^^  departure  of  the  Lord  enjoyed  no  other  power, 
tryal  and  no  Other  Sivord  nor  Shield  but  Jpirituall,  until  it 
danger  to  pjeafed  the  Lord  to  try  his  children  with  Liberty  and 

Chnltians  ^  ^       n  •         i       r  rr-         n      ^  i      r  11 

then  300  eajt^  under  Lonjtantme  (a  f oarer  Iryall  trien  befell 
years  per- them  in  300  years  perfecution)  under  which  tefnpo- 
ecu  ions.  ^^^  proteSlioTi,  munificence  and  bounty  of  Confiantifie, 
together  with  his  temporall  Sivord,  drawne  out  againft 
Yvev  Jpirituall  enemies,  the  Church  of  Chrijl  foon  lur- 
feited  of  the  too  much  ho?iey  of  worldly  eafe,  author- 
ity, profit,  pleaj'ure,  &c. 

Truth.  Deare  Peace,  the  fecond  fnijlery  is  this.  In 
all  ages,   the  world   hath  been  o'refpread  with  the 

tion  of  the  Lord  Jefus,  are  yet   reftored  the  converfion  of  thoufands  ?)    I  anfwer, 

and  extant.     It  may  then  be  faid,  what  The  Miniilry  of  Prophets  or  Witnefles, 

is   that  Miniftry   that   hath    been   extant  Handing    with    Chriil  Jefus,    againft   his 

fince  Luther  and  Calvin's  time  (efpecial-  great   corrivall   and    competitour    Anti- 

ly  what  is  that   Miniftry  that  hath  been  chrift.     Revel.  10.  11." 
Inftrumental  in  the  hand  of  the  Lord,  to 


The  bloody  Tenent  yet  tiiore  bloody.  385 

dehi/ions  and  abominations  of  falfe  worJJjip,   invented 
by  Sathan  and  his  Injlriunents  in  oppofition  to  the  Nathans 
pure  ivorjlnp  oi  the  God  oi  Heaven :  Againft  thefeQ"°^^J" 
the  Lord  yef lis  hath  not  been  wanting  to  ftir  up  hising  the 
witriejfes,  fervants  and  fouldiers,    fighting    for  their  ^f"^!^  °*^ 
Lord  and  Majler  Ipiritually,  &c.  ity. 

Thefe  witnejfes,  when  Sathan  hath  not  been  able 
to  vanquifh  and  overcome  them  by  difputing,  writing, 
&c.  (but  hath  ever  loft  that  way)  he  hath  been  forced 
to  run  to  the  fleflily  Artnories  of  temporall  weapons 
and  punijhments,  and  to  fetch  in  the  powers  of  the 
world ;  So  hoping  to  dafli  out  the  Candle  of  Truth 
and  break  the  candlejiicks  thereof  the  wit?ieJJ'es  of 
Chriji  °Jefus :  This  Sathan  hath  ever  pradliced  one 
of  thefe  two  wayes,  fometimes  by  (pretended)  legall 
tryals  and  executions  of  Jujiice,  fometimes  by  moft 
horrid  and  dreadfull  murthers  and  majfacres 

Peace.  Thus  hath  Chriji  Jefus  indeed  been  van- 
quifhed,  and  driven  out  of  this  world  by  the  powers 
of  Ccefars,  Kings  and  other  earthly  Governours  and 
Rulers. 

Truth.   'Tis  a  frefh  and  bleeding  Hijiory  of  that 
famous  difputation  between  the  Cardinal znd  Prelates  T^^ 
of  France  and  Beza  with  his  protejlant  ajjijlants  under  jj^j^^g 
Charles  the  (f^-  And  not  long  after  that  of  that  moft  mud  doe 
barbarous  and  horrible  murther  and  tnajfacre  of  about  ^'^^'  ^'j^''' 
30000  Innocents,  to  finifh  and  compleat  that  I'i^ory^^^^^^, 
which  the  pretended  Difputation  and  fpirituall  armetion  could 
could  never  effedt;  "°^  '^'^- 

'  The  Colloquy  or  Conference  of  Poifly  Catholic  and  Proteftant  parties  were  in- 
was  held  in  1561,  at  the  beginning  of  the  vited.  Theodore  Beza  appeared  at  the 
reign  of  Charles  IX.     The  chiefs  of  the     requeft  of  Calvin,  and  as  his  reprefenta- 

49 


386  The  bloody  Tenent  yet  })iore  bloody. 

228]   Peace.  Yea  in  the  bloody  Marian  dayes,  there 

Pretended  niuft  be  Co7ivocations  cald  at  Londo?!,  and  downe  muft 

Q^^MarUs  thelc  famous  ivitJieJfes  oi'Jefus,  Cranmer,  Ridley,  Lati- 

days,  end-wtT  to  difpute  at  Oxford\^:^  but  faithful  Philpot  for 

ing  in  fiery  j^-g  £j.gg  difputing  in  the  Convocation  at  London,  and 

Cra?wier,  Latimer  and  Ridley  for  not  yeelding  away 

the  truth  at  Oxford,  they  muft  all  feel  the  rage  of 

th.tjiery  fur?iace,  who  bow  not  downe  to  the.  golden 

Imaged 

And  (without  offence  oi  civill  Authority,  or  difre- 
fpedl  againft  any  mans  perfon  be  it  fpoken)  in  the 
late  great  difputes  between  the  Presbyteria?is  and 
Independents  at  VVeJhninJler ;  what  a  Tejnpeji  raifed, 
what  Earthquakes  and  Thunders  cal'd  for,  from  Earth 
The  late  and  Heaven,  ihat  the  fecond y^'orrf' of  the  magijirate 
Synodicall  /j^gj-ein   the  Presbiteriaus  Servant  and  Executioner") 

diiputes.      \  n-oi  i-i-ni  ri 

might  errect  that  which   all   the  power  or  the  pre- 
tended fword  oi  Gods  Spirit  was  never  able  to  reach  to/ 
Pea.  To  proceed,  M  Co/,   is  greatly  offended  at 

tive.     The   firft   public   conference  was  '  Cranmer,  Ridley  and  Latimer,  were 

held  September  9,  and   the  laft   Oftober  fent  to   a  difputation   at   Oxford,   April 

9.      The    difputation    was    carried    on  10,  1554.     John  Philpot,  of  New  Col- 

chiefly    between    Cardinal   de   Tournon  lege,  Oxford,  was  Archdeacon  of  Win- 

and  Beza.     Its  refult  was  not  altogether  chefter.  Odlober  18,  1553,  a  Difputation 

adverfe  to  the  Proteftants.     In  January,  was  held  at  Convocation-Houfe,  in  Lon- 

1562,  anedift  of  toleration   was  iflued,  don,  in  which   Philpot   took   part.     He 

which    gave    them   a   proteftion    before  was  called  to  account   by  Gardiner,  and 

denied.      The   Maflacre  of  St.  Bartholo-  was  burned  at  Smithfield,  December  18, 

mew's   Day    begun   Augufl    23d,    1572.  1555.     He  was  of  Williams's  opinion  in 

"  Le  calcul  le  plus  modere,  celui  fait  par  regard    to   "  the    baptizing    of  infants." 

de  Thou,  eleve  le  nombre  des  vidlims  a  Fox,    jlSls  and  Monuments,  iii.    36-74, 

pres  de  trente  mille."     H.  Martin,  Hif-  16-24,  459-512. 

toire  de   France,  xi.  278.      Thuani  Hijl.,  -  The  Prelbyterian  party  in  the  Weft- 

iii.  145.    For  an  account  of  the  Colloquy  minfter  Affembly,  which  was  in  an  over- 

of  Poifly,  fee   Martin,   HiJIoir,  i^c,  xi.  whelming   majority,   was   againft   tolera- 

74-79.      Thuani  HiJ}.,\\.  11 7-1 27.  tion,  and  called  upon  the  magiftrate  to 


The  bloody  Tenent  yet  more  bloody.  387 

this  word :  to  wit  [the   Eye  of  the  Ajifwerer  could 
never  be  fo  obfcured,  as  to   run   to   the  Smiths-Jhop 
for  -a.  /word  oi  Iron,  and  Jieel  to   help  the  Sword,  of 
the  Spirit ;   if  the   Siin  of  Ryghteoujhes  had  pleafed 
to  fliew  him  that  a  Nationall  Church,  Gfc]   And  his  A  bloody 
anger  breaths  forth,  firft  againft  all  Hereticks  thus  :  unchTu"- 
If  there  hejiones  of  thejlreets,  the  Magijlrate  need  dan 
not  run  for  a  Sword  from   the   Smiths  Jhop,  nor  an  'P^^"^^- 
Halter  from  the  Ropiers  to  puniih  an  Heretick. 

Truth.  It  is  true,  the  warehoufe  oi perfecutioti  is  fo 
abundantly  filled  with  all  forts  of  bloody  hijlriwients, 
befides  Swords  and  Ropes,  that  the  Primitive  and 
Latter  times  have  told  us  how  many  feverall  forts  of 
Jorrows,  pains  and  tortnents  the  fervants  of  the  living 
God,  have  felt  by  feverall  Injiriiments  of  Blood  and 
Death,  befides  Ropes  and  Swords,  &c.  and  all  to  pun- 
ifli  (as  Majier  Cotton  fayth)  the  Heretick,  the  Here- 
tick, Blafphemer,  Seducer  &c. 

Peace.  What  is  this  Anger  but  Fury,  Ira  furor 
brevisejl?  And  what  weapons  can  be  wanting  to 
Fury,  not  the  Jlones  in  the  Jlreets  (faith  Mafi:er  Cot- 
ton)  Furor  armor  minijlrat,  for  the  tnagijlrate  needs 
not  (faith  he)  fi:ay  fo  long  as  to  run  to  a  Stniths-fiop 
for  2.  f word,  or  to  the  Ropiers  for  a  halter,  &c. 

draw  his  fword  againft  what  were  called  fiance  of  the  Aft,  with  a  lift  of  the  here- 

"feftaries."     At  a  later  period  the  Pref-  fies,  and  fays  it  was   "one  of  the   moft 

byterians  having  a  temporary  majority  in  fhocking  laws  I  have  met  with  in  rellraint 

Parliament,  fhowed  their  intolerant  tern-  of  religious  liberty,  and   (hows  that  the 

per   in  paiTmg    an   "  Ordinance    againft  governing  Preftjyterians  would  have  made 

Blafphemy  and  Herefy,"  which  went  fo  a  terrible  ufe  of  their   power,   had  they 

far  as  to  inflift  the  penalty  of  death  on  been  fupported  by  the  fword  of  the  civil 

thofe  who  would  not  abjure  certain  pro-  magiftrate."     Hiji.   of  Puritans,    ii.   79 

fcribed  errors  of  opinion.     This  aft  was  Crofby,  HiJl.  of  Baptijis,  i.  199. 
paffed  May  2,  1648.    Neal  gives  the  fub- 


388 


The  bloody  Tenent  yet  ?nore  bloody. 


The  rafti 

fury  and 

madnefle 

of  perfe- 

cutors 

even 

againrt 

them- 

felves. 


Pleafant- 
nefle  of 
wit  fanfti- 
fied,  glori 
fies  the 
giver. 


Peace.  O  the  t7iyjieries  of  iniquitie  and  cozenage  of 
fin,  that  a  Latnbe  of  Chrijl  fhould  thus  roar  out  like 
a  LyoTi,  and  (as  the  fpeech  may  be  conftrued  by  fome) 
fo  far  as  in  him  lies  to  provoke  [229]  the  chill  powers, 
yea  the  people  in  the  ftreets  to  furious  outrage,  and 
not  fo  much  as  to  attend  proceedings  in  pretended 
legal  Trials  and  executions,  but  in  the  madnelfe  of 
Barbarous  murthers  and  majjacres,  and  that  even 
upon  himfelfe  and  the  Independants  in  their  meet- 
ings, &c. 

Peace.  But  2dly.  he  finds  fault  with  the  Difcuflers 
wit,  for  bringing  fuch  light  conceits  into  grave  dif- 
courfes  and  difputes  about  the  holy  things  of  God. 

'Truth.  If  there  be  anything  favouring  of  wit  in 
the  Difcuifors  fpeech,  let  all  men  judge  whether 
there  be  not  a  double,  yea  a  treble  portion  in  this  of 
Mafi:er  Cottons ;  I  acknowledge,  Non  eji  fnajor  confu- 
Jio  quam  ferij  &  yoci.  The  Difcuffer  dares  not  will- 
ingly to  prophane  the  holy  name  of  the  mojl  high 
with  lightnes,  no  not  with  thofe  fine  turnings  of  wit 
which  the  word  forbids,  [s'JzpanO.ia,  Ephef.  5.  [4.] 
which  becomes  not  Chrijts  fchollars,  but  rather  the 
.giviyig  oi  thanks :  And  yet  there  is  an  holy  wit  and 
pleafantnes  in  Samfons  Piddle,  in  Gothams  and  'Jefus 
his  Parables,  yea,  and  in  Eliah  his  fharpe  and  cutting 
language,  which  cut  as  deep  to  their  deluding  con- 
fciences,  as  the  Knives  and  Lances  of  their  Idolatrous 
backs  and  bodies ;  Yet  none  of  thefe  were  (as  Maft. 
Cotton  infinuates  againfi:  the  Difcufler)  for  naming  of 
Smiths-Jljop)  playings  with,  feathers,  &c. 

Peace.  But  what  thinke  you  of  his  confidence, 
touching  his  New-England  Diana,  to  wit,  that  the 


The  bloody  Tenent yet  more  bloody.  389 

Difcuffer  will  never  be  able  to  make  it  good  :  that 
the  Church  in  New-England  is  implicitly,  a  Natmi- 
all  and  State  Church  ? 

Truth.  His  own  words  feem  to  prove  it,  for  if  it 
be  a  Church  and  not  Churches  of  A^.  England,  as  elfe-  The  pre- 
where  he  fpeaks  (and  as   the  Scripture  ordinarily  p^^^tf^^lj^ 
fpeaks,  the  Churches  oi  Judea,  Galatia,  &c.)  it  can- Churches 
not  be  no   other  but  a  Nationall,   as   the   E?is:liPj-  ?^J^'// 

o   */        indeed  but 

Church,  Scotch-Church,  French-Church,  &c.  But  pof- a  Nationall 
fibly  it  being  a  miflake,  I  anfwer,  A  Natio7i  in  the  Church. 
common  and  large  extent,  I  dare  not  call  New- 
England,  but  thus,  the  feverall  Platitatiojis  or  Colonies 
of  one  Religion,  or  way  of  worjhip  make  up  one  Col- 
onic or  Province  of  Eftglijl:>-me?i  in  this  part  or  tradt 
oi  At?ierica.  I  cannot  thererefore  call  the  Church 
of  New-England  (properly)  a  Nationall  Church,  but 
a  Provincial  Church,  a  State  Church;  cafl  into  the 
mould  of  a  Nationall  Church,  diftin6t  into  fo  many 
Parijljes,  I  fay  not  exprefly  and  explicitly,  but  im- 
plicitly and  fecretly,  [230J  which  the  fan  ot  right- 
eoufnejfe  will  at  laft  reveal,  as  clearly  and  brightly 
in  the  eyes  of  all  men,  as  the  fun  that  fliines  at 
Noonday. 

At  prefent,  I  affirm  (what  ever  are  the  pretences, 
pleas  and  coveritigs  to  the  contrary)  that  that  Church 
ejiate,  that  religion  and  worJJjip  w'^h  Jg  commanded  or 
permitted  X.Q)  bebutoneina  country,  nation  or  province 
(as  was  the  'Jews  religion  in  that  typical  land  of  Ca- 
nan)  that  Church  is  not  in  the  nature  of  the  particular 
Churches  of  Chriji,  but  in  the  nature  of  a  Nationall 
or  Jl ate  Church :  the  nature  of  a  particular  Church  of  ^o  per- 
Chrijl,  is  to  be  one,  2  or  3  (more  or  lelfe)  in  Townesrra<!aoxi  of 


2 go  The  bloody  Tejient  yet  more  bloody. 

any  Relig-  or  Cities  (as  in  all  the  inftances  of  the  New-Tejiament, 
worfliip  ^^^  ^^^  nature  of  the  State  Church  is  when  the  whole 
but  one  in  State  is  turn'd  into  a  State  Church  in  fo  many  Par- 
^-  ^;       iP:>es  or  Divi lions  of  worflnppers  :   and  it  is  made  odi- 

thcrciorc  ■j      i  x 

are  the  ous  &  intolerable  for  any  part  of  this  City,Jiate,  &ce. 
Churches,  not  to  attend  the  common  worjljip  of  the  City,  fandtilie 
tionall  ^  '^^  holy  times,  and  contribute  to  the  holy  Officers,  and 
Church  in  to  walke  in  another  way,  which  is  the  generall  ftate 
the  mould  and  pradlife  oi  New-England. 

^P_  '  2.  That  is  a  nationall  -^nAjlate  Church  where  the 
Whtxtt\\tCivill  power  is  conftitued  the  i7f«^  thereof,  to  fee 
Supream  j^  ^.j^g  co7iforming  Or  reformi?ig  of  the  Church,  the 
in  a  /rz^/^  or  fa  If e  hood  of  the  Churches,  Miriifries  or  ;/;/«- 
Church  is  if  rations,  ordinayices,  DoBritie,  &c. 
Body  can-  -'^'^  ^^^  particular  Churches  of  Chrifl  fefus,  wee 
not  but  be  finde  not  a  tittle  of  the  power  of  the  civill  magifrate 
h'^V'^^  ,  or  civill fword  m  fpirituall  cafes.  It  is  impolTible  but 
all  make  a  Nationall  and  Civill  head  muft  be  head  oi  a  Nation- 
up  but  one  ^//  or  .S/rt/f  Church,  which  (upon  the  point  is  but  a 
National  (^'^'^^^l  or  temporall  Church  (like  the  Zif^^  thereof)  and 
mixt  not  a  heavenly  znA  fpirituall :  I  fay,  a  C/W/  or  tempo- 
vu^^'^u^'  ^'^^^  Church,  fubjecft  to  the  changes  of  a  changeable 
Jewiih  Court  or  Countrey,  and  the  interpretings  and  expound- 
Nationall  />;g-j-  of  Scripture,  to  what  the  Court  or  Countrey  is 
The'^pu?  fubjedl  to  approve  or  difprove  of. 
ing  a  3.   It  is  a  Nationall  or  .S/rt/^  Church,   where  the 

Countrey  oppofite  or  gain-fayer,  the  pretended  Heretick,  Blaf 
ticks'  de-  phemer.  Seducer,  &c.  is  fome  way  or  other  punilhed, 
dares  that  put  forth  of  the  State  or  Countrey  it  felfe  by  death  or 

ountrey  l,aniflmient :  whereas  particular  Churches  put  forth  no 
IS  explicit-         J  r  .  .     ,        ^    .  K  .     , 

ly  or  im-  lurther  then  irom  their  particular  Jocieties,  and  the 

^icitly  a  Hereticks,  &c.  may  ftill  live  in  the  Countrey  or  Coun- 
Church.    treys  unmolefted  by  them. 


The  bloody  Tenent  yet  more  bloody.  391 

4.  That  Church  cannot  be  otherwife  than  a  A^^- 
tionall  or  [231]  State  Church,  where  the  maintenance  ^  ^""^ 
of  the  Worjhip,  Priejls  and  Officers,  is  a  State  main- am7pro'v- 
tetia?ice,  provided  by  the  care  and  power  of  the  State,  eth  a  State 
who  (upon  the  point)  payes  their  Minijlers  or  Ser-  ^'^"''c^- 
vants  their  wages;  whereas  the  mamtenance  of  the 
Worflnp  and  Officers  of  a  particular  Church,  we  finde 

by  Chrijis  Tejiament  to  be  cared  for  fufficiently  by 
Chrijis  power,  and  meanes  in  his  Church. 

5.  That  Church  is  a  National  I  or   State  Church,  Synods  af- 
whofe  whole  Allemblies,  in  Synods,  Councells,  Pro- ^^J'J.jf  ^y 
vinciall,  Nationall,  &c.      If  M''  Cotton  can  difprove  Pozver, 
the  truth  and  fubftance  of  thefe  and  other  particu-P^"^'^  '^^ 
lars  alledged,  fo  farre  as  concernes  the.  generall  2indi^f-iiJfJ^g 
Body  oi  the  Countrey  combined   (whatfoever   \\XX\&:Nature 
variation  fome  particular  Townes   may  make)  the^"'V'^/ 

T-N-r-r  n  ^  11  i-t-^  1  -i-a/t     "t'ad  that 

Dilculler  mult  acknowledge  his  hrrour,  but  ir  M."^  a  as  and 
Cotton  cannot  doe  it,  as  I  believe  he  cannot  (what  '^"^^^  *^^'^- 
ever  flourifh  a  wit  may  pretend)  the  God  of  mercy 
pardon  what  by  M""  Cotton  is  done  in  Ignorance,  and 
awaken  him  and  others,  who  caufe  his  people  to  goe 
aftray;  according  to  that  of  the  Prophet;  Their 
Shepheards  caufe  this  people  to  goe  aftray.  [Jer.50:6.] 
Peace.  O  that  all  Gods  Jljeepe  in  New  Engla7id,  and 
fuch  as  judge  themfelves  their  Shepheards,  may  truely 
judge  themfelves  at  the  tribunall  of  their  owne  Con- 
fcience  in  the  prefence  of  the  Lord,  in  the  upright 
Exatnination  oi  thtie.  particulars :  But  to  leave  New 
Englarid,  and  to  returne  to  the  Z^and  of  Ifrael :  I 
"fliould  thinke  (fayth  M''  Cotton)  not  onely  mine 
"eye  obfcured,  but  the  fight  of  it  utterly  put  out,  if 
"I  iliould  conceive  (as  the  DifculTer  doth)  that  the 


392  The  bloody  Tenent  yet  inore  bloody. 

"  Nationall  Church  State  of  the  yewes  did  neceflarily 
"call  forfuch  weapons  to  punifh  Heretiques  more  then 
"  the  Congregationall  State  oi particular  Churches  doth 
"call  for  the  fame  now  in  the  dayes  of  the  New 
"  Tejlament. 

Truth.  It  is  zjlrange  Speech  to  proceede  from  fo 
knowing  a  Man,  but  let  us  ponder  his  Reafons  in  the 
feare  of  God. 

Peace.  Was   not  (fayth   M""  Cotton)   the  Nationall 

Church   of  the   yewes   compleatly   furnifhed   with 

Spirituall  Armour  to  defend  it  felfe,  and  oppofe  Men 

and  Devills,  as  well   as  particular  Churches  of  the 

New  Tejlament?     Had  they  not  power  to  convince 

falfe  Prophets,  as  Elijah  did  the  Prophets  oi  Baal? 

had  they  not  power  to  feparate  Evill  Doers  from  the 

Fellowjljip  of  [232]   their  Congregations?     And  he 

addeth,  an  uncleane  Perfon,  although  he  might  not 

Enter  into  the  Tefnple,  with  the  reft  of  the  Ifraelites 

to  worfloip  the  Lord,  yet  he  was  permitted  to  live  in 

the  Common-weale  of  Ifrael,  Men  uficircumcifed  both 

in  Heart  and  Flejlj. 

Touching        He  addeth  further,  that  the  Nationall  Church  of 

'ence  be-'^'  If^^^l  was  powerfully  able  by  the  Sword oi  the  Spirit 

tzueen  the  to  defend  it  felfe,  and  to  offend  Men  and  Devills,  for 

Church  of  ^yhich  he  quoteth,  Zach.  4.  6.    And  he  asketh,  doth 

and  the      not  the  Difcufler  himfelfe  obferve  that  time  was,  in 

Chrijiian  the  Natiouall  Church  of  the  Land  of  Canaan,  when 

there  was  neither  Carnall  Sword  nor  Speare  to  be 

found,    I   Sam.  13.  [19.]?     And  was  not  then  the 

Nationall  Church   powerfully  able   by  the  Spirit  of 

God  to  defend  it  felfe,  and  to  offend  Men  and  Devills 

as  well  as  particular  Churches  now  ? 


Churches. 


T^he  bloody  Tenent  yet  more  bloody.  393 

Truth.  I  anfwer :  Firft,  As  much  as  the  flmdow 
of  a  Man  falls  fliort  of  a  Mayi  himfelfe,  fo  did  all 
their  Ordinances  (which  were  hnt  Jhadotves  oi fpirit- 
uall  things  to  come)  fall  fliort  of  that  bright  enjoy- 
ment of  Chrijl  yefiis,  zndjpirituall ■slxxA  heavenly  tlmigs 
in  him,  now  brought  to  Light  by  Chrijl  Jefus  in 
the  Go/pel  or  New  Tejlament. 

2.  M""  Cotton  will  never  demonftrate  that  the  put- 
ting forth,  or  Excommunicating  of  a  perfon  from 
the  Church  of  God  amongft  them,  was  other  then 
cutting  off  from  the  Land  by  Death,  and  the  Civill 
Sword,  the  fame  being  fpiritually  executed  now  in 
the  Ifrael  oi  God,  i  Cor.  5.  Gal.  5.  12. 

Thirdly,   Although  the  Strajiger  uncircumcifed  "^^^  ^'b 
might  live  amongft   them,  yet  none  of  the  Native  q"^^^^  ^ 
Ifraelites  might  fo  live,  nor  yet  might  the  Stra7iger'^onti\ic\\. 
prophane  the  holinejje  of  the  Lord  by  labour  on   the 
Sabbath,  which  M""  Cotton  will   never  prove   ought  ^f '^^^jf 
now  to   be  kept  by  all  Countries  of  the  world,  andtian. 
that  under  fuch  Penalties,  as  was  in   the  Land  of 
Canaan,  the  holy  Land :  Nor  that  they  hzAfpirituall 
power  fufficient  to  punifli  the  willfull  breach  of  any 
Morall  or  Ceremo7iiall  dutie,  without   the  helpe  of 
the  Car?iall  Sword,  the  contrary  to  which  is  plaine 
in  the  New  Tejiatneiit,  i  Cor.  5.  2  Cor.  10. 

Fourthly,  For  the  Scripture,  Zach.  4.  6.  Not  by 
might  nor  Power,  &c.  The  Prophet  doth  not  here 
oppofe  the  Spirit  to  tnight  or  power,  fo  as  to  deny 
the  ufe  of  Carnall  weapons,  might  or  power,  which 
God  had  vouchfafed  to  them  againft  all  Enemies 
2-2^1  within  and  without,  but  flieweth  it  to  be  the'^^^^"P 

-^  ^  J  ons  01  tnc 

work  of  Gods  own  Jinger  or  Spirit  in  the  ufe  of  car-  jewes  and 
50 


394  ^^^  bloody  Tenent  yet  ttiore  bloody. 

Chrijiians  fjall  tneams  which  they  ufed  for  the  raifing  of  the 
compare  .  ^^^^^/^//  temple  and  Civill  defetice  of  Themfelves 
againft  all  Oppofers,  Hinderers,  &c.  Whereas  2  Cor. 
I  o.  [4.]  the  Apojile  flatly  oppofeth  Spirituall  Weapons 
againft  Car?iall,  and  M''  Cotto?i  will  never  prove  that 
the  Cori7ithians  or  any  of  the  Saiiits  of  Chrijl,  did 
enjoy  other  Weapons,  in  that  Jirji  or  the  Ages  next 
after,  but  onely  the  Spirituall  Weapons  and  Artillery 
which  the  Apojile  mentioneth. 

Laftly,  To  that  of  i  Safn.  13.  [19.]  I  anfwer,  That 

NoSpeare^^^^  there  was  no  Speare  nor  Sword  in  Ifraell,  the 

noT  Sword  Ifraelites  were  not  powerfully  able  to  defend  Them- 

in  ijrae/.  fgiygs   againft  their   Enemies,  except   that  God  was 

pleal'ed  extraordinarily  to  ftirre  up   meanes  of  their 

prefervation,  as  wee  fee  in  the  cafe  of  Jonathan  and 

his  Armour-bearer  againft  the   Philijlims.     In  like 

manner  I  believe  that  where  the  ordinary  power  of 

Gods  hand  in  his  holy  Ordinayices  is  withdrawen,  it 

is  his  extraordinarie  and  immediate  power  that  pre- 

ferveth  and  fupporteth  his  people  againft  Meti  and 

Devills ;  as  in  particular,  during  the  reigne  of  Anti- 

chriji  in  ftirring  up   and  fupporting  the  two  Wit- 

nejjes. 

Exam:  o/'Chap.  69.  replying  to  Chap.  72. 

Touching  the  Teftimony  of  Brentius. 

Peace.TT  is  untrue,  fayth  M''  Cotton,  that  we  rejlraine 
J.  Men  from  Worjhip  according  to  Confcience, 
or  conjiraine  them  to  WorJJjip  againft  Confcience,  or 
that  fuch  is  my  Tenent  or  praBice. 


The  bloody  Tenent  yet  more  bloody.  395 

Truth.  Notwithftanding  M''  Cottons  cloake,  to  wit, 
that  they  will  not  meddle  with  the  Heretick  before 
he  hath  finned  againft  his  owne  Confcience,  and  fo 
perfecute  him  onely  for  finning  againfl:  his  ow7ie 
Confcience,  yet  I  earnefi:ly  befeech  every  Reader 
ferioufly  to  ponder  the  whole  Jlreame  and  feries  of 
M'"  Cottons  Difcourfe,  Propojitions,  Affirmations,  &c. 
through  the  whole  booke,  and  he  ihall  then  be  able 
to  judge  whether  it  be  untrue  that  his  DoBrine  tends 
not  to  conjiraine,  nor  rejiraiiie  Confcience. 
234]  2.  For  the  matter  of  fa6t,  how  can  he  with 
any  Humilitie  before  the  faming  eyes  of  the  moft 
High,  cry  out,  no  fuch  praSlice,  when 

Firft,  Their  Lawes  cry  out  a  Comtnand  under  Pen-  f^'^'f"^' 
altie  for  all   to   come  to  Church,  though   not  to  be  ^^  ^e  ac- 
Members,  which  in  truth  (as  hath  been  opened)  is  counted 
but  a  colour  and  vifard,  deceiving  himfelfe  and  others:  P^"^"^"" 
And  a  cruell  Law  is  yet  extant  againfl:  Chrif  fefus, 
muffled  up  under  the  hood  or  vaile  of  a  Law  againfl 
ATiabaptifirie,  &c.' 

Secondly,  Their  praBice  cryes,  their  Imprifonments, 
Fillings,  Whippings,  Bahijliinents  cry  in  the  Eares  of 

■  "It  is  therefore  ordered  and  decreed  Col.  Records,  iii.  78. 
that  vvherefoever  the  miniftry  of  the  word  "  It  is  ordered  and  agreed  that  if  any 
is  eftablifhed  according  to  the  order  of  perfon  or  perfons  within  the  jurifdiftion 
the  Gofpell  through  out  this  Jurifdiftion,  (hall  either  openly  condemne  or  oppofe 
every  perfon  fliall  duely  refort  and  at-  the  baptizing  of  infants,  or  go  about  fe- 
tend  thereunto  refpeftively  upon  the  cretly  to  induce  others  from  the  appro- 
Lords  dayes  &c  ;  and  if  any  perfon  with-  bation  or  the  ufe  thereof,  or  (hall  appear 
in  this  juril'didlion  fhall  without  juft  and  to  the  Court  wilfully  and  obftinately  to 
ncceffary  caufe  withdraw  himfelf  from  continue  therein  after  due  time  and  means 
hearing  the  publick  miniftry  of  the  word,  of  conviftion,  every  fuch  perfon  or  per- 
after  due  meanes  of  conviftion  ufed,  he  fons  fliall  be  fentenced  to  banifliment." 
fliall  forfeit  for  his  abfence  from  every  Mafs.  Col.  Records,  ii.  85. 
fuch  publick  meeting  5  fliillings."    Mafs. 


396  'The  bloody  Tenent  yet  ??wre  bloody. 

the  Lord  of  Hojis,  and   the  louder  becaufe  of  fuch 
unchrijlian  jigleave,  cloakes,  &c. 

Peace.  Let  it  be  granted  (fayth  M''  Cotton)  that 
we  did  both,  yet  this  did  not  make  Laives  to  binde 
Confcience,  but  the  outward  man  onely !  Nor  would 
we  (fayth  he)  think  it  fit  to  binde  the  outward  man 
again  ft  Confcience. 

Truth.   I   cannot  difcerne   the  Coherence  of  thefe 

three  Affirmations  :    i .   We  rejlraine  no  man  from 

Worjliip  according  to  Confcience.   2.  We  make  Laives 

but  to  binde  the  outward  mdin  onely.   And  yet  againe 

(3)  we  thinke  not  meete  to  binde  the.  outward  rrvzn 

again  ft  Confcience.     M''  Cotton  lived   once  under   a 

Lawes  con  P(^p/jjj  Law,  to  wearc  d^fooles  Coat  or  Surplice  on  his 

Gods  Wor  back,  and  to  make  Conjuring  Crojfe  with  his  Fingers, 

ftiip.         why  fliould  he  fay,  that  this  Law  went  beyond  his 

back  and  \\i?,f?igers,  and  came  even  to  his  Confcience'? 

If  thel'e  pettie  bo7ids  did  binde  his  Confcience,  as  well 

as  his  back  and  \\\%  fingers ;  Oh  let  not  M''  Cotton  fo 

farre  put  off  the  Bowells  of  CotJipaJJion  toward  Chrifi 

"Jefus  and  his  Followers,  yea  toward  all  men,  as  to 

Danger-    binde  their  backs,  and  their  Necks,  their  Knees  and 

Hands  backward  znA  forward,  to   or  from  Worfiip, 

and  yet  fay  he  binds  but  the  outward  man,  &c. 

Yea  and  oh  let  not  fuch  uprightnes,  candor,  and 
Integritie,  as  M''  Cotton  hath  been  noted  for,  be 
blemiflied  with  fuch  an  Evafion  as  this,  to  wit,  when 
it  comes  to  felfe,  that  Confcietice  his  owne  or  his 
Friends  be  offred  to  be  bound,  &c.  then  he  fhall  flie 
to  his  third  Evafion,  faying.  We  think  it  not  meete 
to  binde  the  outward  man  againft  Confcience,  that  is, 
againft  our  Cotifciences,  &c.  What  ever  becomes 
(finck  or  fwim)  of  other  Mens. 


ousdiftinc- 
tions, 


'The  bloody  Tenent  yet  more  bloody.  397 

235]  Peace.  In  the  next  PafTage,  Gort' needs  not  (fayth 
M''  Cotto7i)  the  helpe  of  the  Magijlrate  more  in  the 
Seco7id,  then  in  the  firft  Table. 

Truth.   God  needeth  not  abfoliitely  for  the  matters  Touching 
of  the  Second  Table,  though  refpeSlively,  becaufe  he^oth'Ta" 
hath  appointed  Ordina?ices,  unto  which  he  hath  gra-  bles. 
cioufly  referd  himfelfe.     But  for  the  Jirji  Table,  he 
hath  no  neede  at  all,  oi  carriall  weapons,  no  not  re- 
fpeBively,  becaufe  he  hath  appointed  Ordinances  to 
thoufand-fold  more.  pote}it,fuitable  znAfiifficietit. 

Peace.  Whereas  it  was  urged,  that  if  Magijlrates 
mull:  ufe  their  7nateriall  Sword  in  keeping  of  both 
Tables,  they  muft  be  able  to  judge  of  both  :   M»"  Cot-  Of  Mag- 
ton  replies,  that  it  is  enough,   that  they  be  able  tol*^"*^" 
judge  in  Principles  and  FouJidatiojis,  and  of  the  Arro-  in  Spirit- 
gancie  of  a  tumultuous  Spirit ;    for   fuch   want   not  "^'s,  &c. 
'Judgemerit  to  cenfure  Apojlajie  or  Herejie,  Idolatrie,  &c. 

Truth.  It  is  not  like  that  a  Carpenter  who  hath 
skill  fufficient  to  judge  the  Principles  and  Founda- 
tiojis  of  a  houfe  or  Builditig,  fliould  be  unable  to  judge 
about  the  Beames,  Pojls,  Sec. 

2.  With  what  great  darknes,  have  the  beft  of 
Gods  children  themfelves  been  covered  thefe  many 
hundreth  yeares,  touching  the  very  Fundamentalls  of 
Gods  Worjljip  ! 

Peace.  Whereas   it  was  faid   further,  that  either  Of  Quali- 
they  are  not  fitly  qualified  Magijlrates  and  Conwion-  ^3"°"^  °*^ 
weales,  that  want  this  abilitie  to  judge,  &c.     Or  elfetrates. 
they  muft  judge  according  to  their  Confcience  !    M"" 
Cott07i  replyes ;   Many  Salifications  are  required  in 
Husbands,     Wives,     Children,     Servants,     Mifiijlers, 
Churches,  the  want  whereof  may  make  thtva  Jijtfull, 
but  not  unlawfull. 


398  The  bloody  Tenent  yet  more  bloody. 

Truth.  I  anfwer ;  fome  Relations  are  Paffive,  as 
that  of  children,  who  may  be  true  and  lawfull  child- 
ren, ahhough  they  know  not  that  they  are  children. 
But,  fuch  Relations  as  are  aSlive  in  their  choice  and 
confent,  as  of  Husband,  Wife,  Magijirate,  &c.  thefe 
cannot  be  lawfull,  unles  they  be  fitted  and  qualified 
to  performe  the  maifie  and  effentiall  duties  of  Hus- 
bands, Wives,  Servants,  Magifirates.  That  Husband, 
Wife,  Servafit  cannot  be  lawfull,  that  are  engaged 
to  other  Husbands,  Wives,  Mafiers :  Nor  can  that 
Magifirate  be  lawfull,  who  is  a  mad-inan  or  Ideot, 
not  able  to  difcerne  between  Right  z.n^  Wrong:  and 
truely  (were  Magifirates  bound,  as  to  the  chief e  part 
of  their  Dutie  and  Ofiice)  to  eftablifli  the  true  Re- 
ligion, &c.  he  were  no  more  then  [236]  a  mad-man 
(as  to  the  firft  Table)  that  were  not  fpiritually  in- 
dued with  ability  of  difcerning  the  true  Church, 
Minifiry,  Worfhip,  &c. 

Peace.  Now  whereas  it  was  further  urged  that 
^f '^^g'^"  then  the  Common- we  ale,  the  Civil,  Naturall  ftate, 
ities.  hath  more  Light  concerning  the  Church  of  Chrifi 
then  the  Church  it  felf,  &c.  Mafter  Cotton  replies, 
it  followes  not,  becaufe  that  is  a  weak  Church  that 
knowes  no  more  light  then  that  of  the  Principles ; 
and  befide;  what  light  the  Common-wealth  hath  it 
may  have  received  from  the  Church. 

Truth.  I  anfwer,  If  Kings  and  ^leens,  &c.  be 
nurcing  Fathers  and  Mothers  (in  a  fpirituall  refpedl) 
over  the  Church,  as  is  ufually  alleadged;  can  it  be 
expedled  but  that  the  Nurfe,  Father  or  Phyfician 
fliould  know  more  of  the  Childs  fiate  then  the  Child 
or  Patient  himfelfe,  who  oftentimes  knows  not  his 


The  bloody  Tenent  yet  more  bloody.  399 

fickneire,  nor  that  he  is  fick,  (as  oft  may  be  the  cafe 
of  a  Church  of  Chriji)  It  is  impoffible,  but  they  muft 
have  more  light  then  the  Child,  yea  and  much  more 
impoffible  that  they  fhould  receive  their  Light  and 
direftion  from  the  Child,  &c. 

Peace.  We  fee,  faith  Mafter  Cotton,  that  Magif- 
trates  fometimes  have  more  Light  in  flatters  of  Re- 
ligion then  the  Church  it  felf,  as  David  and  Hezekiah. 

Truth.  This  ( i )  confirmes  w^hat  I  faid,  that  thefe 
Kings  being  appointed  by  God,  Formers  and  Reform- 
ers of  the  Church  of  Judah,  they  muft  needs  have 
more  light  in  the  matter  of  Refortnation  then  the 
Church  it  felft"  to  be  reformed.  Davidmd. 

2   I   muft   deny  that   David  and  Hezekiah  were £puj.ative 
other  then  types  oi  ChriJl  ]ejiis,  both  in  his  owne  Kings,  &c. 
perfon  and  in  fuch,  who  in  his  abfence  are  by  him 
deputed  to  manage  the  fpirituall  power  and  fword 
of  his  holy  and  fpirituall  Kingdome. 

Peace.  Yea,  but  alas,  faith  Mafter  Cotton,  there  is 
no  colour,  that  becaufe  Magijlrates  are  bound  to 
difcerne  and  ferve  Chriji  with  their  power,  that  there- 
fore they  may  punifli  Chriji  and  Chrijiians. 

Truth.  True,  therefore,  Mafter  Cotton  elfewhere 
faith,  they  muft  fufpend  to  deal  in  Church  matters 
untill  they  can  judge,  &c. 

And  this,  Firft  implies  their  light  and  judgement 
(abfolutely  neceflary)  in  all  fuch  matters  of  the 
Church,  about  which  they  are  to  Judge  and  adt  as 
often  I  affirme. 

237]  2  I  aske  what  kind  oi fpirituall  PhyJiciansw'iW 
Mafter  Cotton  have,  who  ftiall  be  bound  to  fufpend 
their  power,  all  their  lives   long,  unlefle  they  have 


400  The  bloody  Tenent  yet  more  bloody. 

Magif-      skill  to  judge  o^  Difeafes?  will  not  the  fimilitude 

"  j-jjgj'jjhold  againft  fuch  fpirituall  Fathers,  Nurces,  Phyji- 

matters  oicians,  who  all  their  life  long  (yea  the  greateft  num- 

Religion.  i^gj.  beyond  compare  of  all   their  fpirituall  Fathers 

upon   the  face  of  the   Earth)  mufl  wholly  fufpend 

from  afting  in  fpirituall  difeafes  or  cafes,  to  wit,  in 

reforming,  eftablifhing,  &c. 

3.  Although  it  excufeth  not  ('tis  true)  fuch  Mag- 
ijirates,  Pri?ices  Co7n7non-'wealths,  for  making  this 
DoBr'me  their  ground  of  perfecuting  Chriji  and 
Chrijiians,  yet  doubtlelfe  it  makes  their  fin  the 
greater  who  feed  them  with  fuch  bloody  DoStrines, 
and  fo  confequently  occalion  them  upon  the  rocks 
of  fuch  falf  and  dangerous  and  bloudy  praBices. 


Exam:  of  Chap.  70.  replying  to  Chap.  73. 

Peace.'^'H  this  Chap,  [Dear  Truth)  lye  mdiny Jl ones 
X  of  offence,  at  which  the  feet  of  the  unwary 
moft  eafily  may  ftumble ;  I  hope  your  carefull  and 
fleady  hand  maybe  a  h\e&A  ,I?iJirument  of  their 
Removall:  As  Firfi:,  although  Mafter  Cotton  fubfcribe 
unto  Luther  that  the  Govern?ne7it  of  the  Chill  Mag- 
i/Irate doth  extend  no  further,  then  over  the  Bodies 
and  Goods  of  the  fubjedl,  yet  (faith  he)  he  may  and 
ought  to  improve  that  power  over  their  Bodies  and 
Goods  to  the  good  of  their  Souls. 

Truth.  Sweet  Peace  my  hand  (the  hand  of  Chriji 
afilfiiing)  fhall  not  be  wanting :  but  what  offence 
can  be  taken  at  the  propofitions  ? 

Pea.  The  propofition  like  an  aple  of  Sodotn,  is  fair 


The  bloody  Tenent  yet  more  bloody.  401 

and  fpecious  untill  you  crufh  it  by  examination  : 
For,  by  maintaining  the  Magijirates  power  over  the 
Bodies  and  Goods  of  the  fubjedl,  for  the  good  of  his 
Soul,  it  is  clear  in  this  Chapter  and  others  foregoing 
and  following,  that  Mafter  Cotto7is  words  drive  at 
no  lelTe  then  a  feizing  upon,  and  plundering  of  the 
goods,  the  Imprifoni?ig,  isohippiyig,  Bcmijhing  and  kill- 
ing the  Bodies,  of  the  poor  people,  and  this  under  ^Q^'^'' 
the  Cloak  and  colour  of  laving  their  Souls  in  the^-^^  ' 
day  of  the  Lord  y ejus. 

Truth.  The  Civil  State,  and  Conunon-weal  m^Lj  be 
compared  to  [238]  a  piece  of  Tapifty,  or  rich  Arras, 
made  up  of  the  feverall  parts  and  parcels  of  the  Fam- 
ilies thereof.  Now  by  the  Law  of  God,  Nature  and 
Nations,  a  Father  hath  a  power  over  his  Child,  the 
Husband  over  the  Wife,  the  Mafter  over,  &c.  and 
doubtlelfe  they  are  to  improve  that  power  and  Au- 
thority for  the  good  of  the.  fouls  of  their  Children,  The  pow- 
Yoak- fellows,  &c.      But  fhall  we  therefore  fay  that"  °^u% 

.,  11TT1  lit  ^        j~i  I     ./jrents.xiul- 

the  rather  and  the  Husband  hath  power  under  C/6r/// bands, 
over  the  conf denies  and  religion  of  the  Child  or  Wife,  Magif- 
as  a  Father  or  Husband  had  under  Mofes  Numb.  30.  fp^rkual^ 
Parents  are  commanded  in  the   Gofpel  to  bring  up 
their    Children  in  the  inftrudlion   and  fear  of  the  i  Cor.-j. 
Lord;  the  Husband  is  commanded  to  labour  to  wint"^-] 
and  lave  his  Wife  (with  other  power  then  the  Wife 
also  her  Husband)  whether  Turke  or  Jew,  Antichrif- 
tian  or  Pagan :  but  fuch   a  power  and  fword  to  be 
improved  (as  M""  Cotton  here  pretends)  for  foul-good, 
Mafter  Cotton  will  never  finde  in  the  Teftament  of 
ChriJ}  Jefus. 

The  Plain  Englifi  is  (what  ever  be  the  Cloak  or 

SI 


402  The  bloody  Tenent  yet  more  bloody. 

The         cover  which  the   States,  Kings  and  Rulers  of  this 

V Souls-      world  ufe  in  this  cafe)  this  terme  \ior  fouls  good]  is 

gooJ]        no  more  then  the  old  Popifh   'Jefabels  painting,  pro 

commoniyy^^^^^  ^nifjice,  pro  redemptwne  aninice,  or  as  that  noble 

&c.  St.  "John  obferved  in  a  fpeech  at  Guild-hall,  that  the 

Kings  party  made  ufe  of  the  name  of  Peace,  as  the 

Papijls  mXqA  the  name  oi  God,  In  nomine  T)077iini,  &c^ 

Peace.   It  is  moft  lamentable  to  fee  how  the  Kings 

of  the  Earth  are  grofly  flattered  by  their  Clergy,  into 

as  groffe  a  belief  that  they  are  moft  Catholick  Kings 

as  in  Spain,  moft  Chrijiian  Kings  as  in  France,  De- 

fendors  of  the  Faith  in  England.     Hence  thofe  two 

bloody  Perfecutors  of  Luther,  Charles  the  Fifth,  and 

Henry  the  Eighth,  were  celebrated  even  upon  the 

pofts  of  the  doors  in  Guild-Hall :  Carolus,  Henricus 

vivant,    defenfor    uturque,    Henricus    Fidei,    Carolus 

Ecclefa. 
Peace.  And  yet  to  what  other  end  have  or  doe 
(ordinarily)  the  Kings  of  the  Earth  ufe  their  power 
and  authority  over  the  Bodies  and  Goods  of  their  Sub- 
jedls,  but  for  the  filling  oix^^w paunches  like  Wolves 
or  Liotis,  never  pacified  unlefle  the  peoples  bodies, 
goods  and  Souls  be  facrificed  to  their  God-belly  and 
their  owne  Gods  of  profit,  honour,  pleasure,  &c. 

'  Oliver  St.  John  of  Catherine  Hall,  in  1673,  aged  about  feventy-five.  He 
Cambridge,  and  afterwards  of  Lincoln's  was  connefted  with  Cromwell  by  mar- 
Inn,  argued  in  behalf  of  John  Hampden,  riage.  Mr.  Carlvle  fpeaks  of  him  as 
in  the  cafe  of  Ihip-money.  He  was  in  "  du&y,  tough  St.  John,  whofe  abftruse 
Parliament  for  Totness,  and  was  made  fanaticil'ms,  crabbed  logics,  and  dark  am- 
attorney-general,  and  afterwards  chief-  bitions,  iflue  all  as  was  very  natural  in 
juftice  of  Common-pleas.  In  1652,  the  '*  decided  avarice"  at  laft."  Life  of  Crom- 
year  of  this  publication,  he  was  sent  well,  ii.  6.  Wood.  Athena  Oxonienfes,  ii. 
ambaffador  to  the  Netherlands.     He  died  453. 


The  bloody  Tenent  yet  more  bloody.  403 

Peace.  But  in  the  fecond  place  Mafter  Cotton 
affirmes,  that  by  procuring  the  good  of  sheir  fouls, 
they  may  much  advance  [239]  the  good  of  their 
bodies  and  outward  man  alfo. 

Truth.  This  Propojition  is  as  fair  as  the  former, 
but  in  the  fear ching  and  crujhiiig  is  as  rotten,  for  how- 
ever it  is  moll  true  (as  he  quoteth  i  Tim.  4,  [8.])  that 
Godlineffe  hath  the  promife  of  this  Life,  and  of  a  bet-  7^^  P''°'" 
ter,  and  alfo  that  fuch  as  feek  firft  the  Kingdoine  of p^j-^jj  j^gj 
God,  may  expedt  outward  mercies  to  be  caft  upon  cies  confid 
them,  yet  thefe  promifes  can   never  by  any  rule  of^"" 
Chrif,  be  ftretched  to  proue  outward  profperity  and 
flourifliing  to  the  followers  of  Chrif  Jefus  in  this 
prefent  evill  world. 

Peace.  He  that  is  in  a  pleafant  Bed  and  Dreame, 
though  he  talke  idly  and  infenlibly,  yet  is  loath  to 
be  awaked. 

Truth.  Thofe  fweet  promifes  fupply  Gods  fervants 
with  what  outward  blellings  his  holy  Wifdome  feeth 
they  have  need  of  for  his  fervice :  But  when  wil 
Mafter  Cotton  indeed  witnefle  againft  a  Nationall 
Church,  and  ceafe  to  mingle  Heaven  and  Earth,  the 
Church  and  worldly  fate  together  ?  when  will  he 
ceafe  to  propofe  the  rich  and  peaceable,  viftorious 
and  flourifliing  Nationall  State  of  the  Jewes  as  the 
Type  of  the  Carnall  peace  and  worldly  wealth  and 
honour  of  the  fpirituall  Nation  and  Kingdome  of 
Chrif  yefus  ?  when  will  he  more  plainely  and  lim- 
ply conforme  the  members  to  the  head  Chrif  Jefus 
in  the  Holinefe,  Glory  oi  his  fpirituall  poverty,  fame 
and  fufferings  ? 

Peace.  I    have  in   the   experience  of  many  Ages 


404  T^he  bloody  Tenent  yet  more  bloody. 

obferved  the  flourifliing  profperity  of  many  Cities, 
Common  wealths  and  Nations,  where  no  found  of 
Chrijl  hath  come,  and  that  for  hundreths,  yea,  fome 
thoufands  of  years  together,  as  hath  former-[ly]  in 
this  difcourfe  been  inftanced.' 

Truth.  You  have  found  that  when  the  Ked  and 
Black  and  Pale  horfe  of  War,  Fatnine  and  Death 
have  thundered  upon  the  Nations,  it  hath  not  been 
upon  the  decay  of  a  State  Religion,  but  most  com- 
monly upon  the  rejeBing  and  perfecuting  of  the 
Preachers  and  Witnejfes  against  it. 

Peace.   Yea  Mafter  Cotton  himselfe  observeth  that 

fuch  of  Gods  fervants  as  grow  fatteft  in   Godlinejfe, 

grow  not  outwardly  in  wealth,  but    God    keepeth 

them  low  in  outward  ejiate. 

Worldly         Truth.   I  conclude  this  palfage  with   an  obferva- 

profperity  tion  of  conftant  experience,  ever  lince  the  &o?i  of  God 

eerous*"o  ^^^ended  the  Heaiiens.     The  neerer  Chrijls  follow- 

Godschil-ers  have  approached  to  worldly  wealth,  eafe,  liberty, 

dren.        honour,  pleafure,   &c.  the  neerer  they   [240]    have 

approached  to  Itnpatience,  Pride,  Atiger  and  Violence 

against  fuch  as  are  oppofite  to   their  DoBritie  and 

ProfeJJion  of   Religion:    And   (2)    The  further  and 

further  have  they  departed  from  God,  from  his  Truth, 

from   the    Simplicitie,  Power  and  Puritie  of  Chrijl 

y^fus  and  true  Chrijiianitie. 

Peace.  In  the  next  Palfage  M""  Cotton  (though  with 
another  heart,  yet)  in  the  Language  and  Tongue  of 
the  Pharifees,  feemes  to  take  part  with  the  Prophets 
against  the  perfecuting  Fathers,  and  amongfi:  many 
things  he  prohibites  Magijlrates  this  one,  to  wit, 
that  he  must  not  make  Lawes  to  binde  Confcience. 

I  Page  16,  fupra. 


The  bloody  Tenent  yet  more  bloody.  405 

Truth.  What  is  a  Law,  but  a  binding  Word,  a  R^}:'*^^^^ 
Cotnmandement  ?  What  is  a  Z/^'re;  to  binde  Confcience,  Con'"^ 
but  a  Cofnfnandeme?it  that  calls  for  Obedience  ?     And  fcience. 
muft  wee  raife  up  fuch  Tumults,  fuch  Tragedies,  and 
fill  they^fi'  of  the  World  w'lih  Jireatties  oi  bloud,  about 
the  Chrijiian  Magijlrates  reforming  Religion,  ejlablijh- 
ing  Religion,  killing  the  Heretick,  Blajphetner,  Idola- 
ter, Seducer,  and  yet  all   this  without  a  Law,  that 
may  in  the  name  of  Chriji  exad:  obedience  ? 

Peace.  I  wonder  what  we  fhall  thinke  of  thofe 
Lawes  and  Statutes  oi  Parlia?nent,  in  old  or  New  Eng- 
land that  have  bound  the  peoples  Confciences,  at  leaft 
fo  farre,  as  to  come  to  the  Parijl}  Church,  improving 
(as  M""  Cotton  sayth)  the  power  and  Authoritie  over 
their  Bodies  for  their  Souls  good'?  What  fhall  wee 
c.all  all  thofe  Lawes,  Conmiandements,  Statutes,  Injunc- 
tions, DireSliofis,  and  Orders,  that  concerne  Religion 
and  Confcience  ? 

Truth.  The  plaine  truth  is,  M""  Cottons  former 
refor})iing  zeale,  cannot  be  fo  utterly  extinguiflied,  as 
to  forget  the  natne  and  Notion  of  Chrijiian  Libertie, 
although  in  this  bloudie  Difcourse,  he  hath  well 
nigh,  if  not  wholly)  fold  away  the  Thing !  The 
Confcience  (fayth  he)  muft  not  be  bound  to  a  Cere- 
monie  (to  a  pretended  indifferent  Ceremofiie):  And  yet 
loe,  throughout  this  Difcoufe,  he  pleades  for  the 
binding  of  it  from  thefe  and  thefe  DoBrijies,  from 
thefe  and  thefe  Worjliips,  and  binding  to  this  or  that 
Worjlnp,  I  meane,  to  come  to  the  publike  Towne  or 
Countrey  Worflnp !  Juft  for  all  the  world,  as  if  a 
Woman  fhould  not  be  bound  to  make  a  Curtfe,  or 
Salutation  to  fuch  a   Man,  but  yet   fhee  fliould  be 


4o6  The  bloody  Tenent  yet  ?nore  bloody. 

bound  (will  fhe  nill  fhe)  to  come  to  his  bed  at  his 
pleafure.  Worjhip  is  a  true  or  falfe  Bed,  Cant.  i.  i6. 
Peace.  It  is  obfervable  in  the  next  place,  what 
y[y  Cotton  [241]  obfcrveth,  concerning  the  Princi- 
ples oi faving  Truth,  to  wit,  that  no  good  Chrijlian, 
much  lelfe  good  Magijlrate  can  be  ignorant  of  them. 
Truth.  In  the  Confideration  of  the  Modell,  this 
Goodnejfe  or  Badnes  of  the  Magijlrate  is  Examined, 
and  eafily  it  is  proved  (to  my  underftanding)  that 
this  Alfertion  confounding  the  nature  of  Civ'ill  and 
Morall  goodtiejfe  with  Religious,  is  as  farre  from  Good- 
nes  as  Darknes  is  from  Light. ^ 

Peace.  To  this  IfTue  tends  M''  Cottons  Conclufion 
of  this  paffage  [verily  the  Lord  will  build  up  and 
eftablifli  the  Houfe  and  Kingdome  of  fuch  Princes,  as 
doe  thus  build  up  his.] 

Truth.  The  promife  of  God  to  David  concerning 
his  Houfe  and  Kirigdome  in  the  Letter,  is  moft  true  in 
the  Myjlery  and  Antitype,  as  to  the  Spirituall  Houfe 
and  Kingdome  of  King  David,  King  Jefus,  in  fuch 
Pri?ices  or  Propheticall  Kingly  Spirits,  who  Spirit- 
ually, in  the  Word  of  Prophefie  (the  Sword  of  Gods 
Spirit)  contend,  for  the  Spirituall  Kingdotne  of  Chrift 
Perfecu-    fefus :   Go^  will  eftablifli  them  in  Spirituall  Dignitie 
o'rdinarle  ^^"^  Authoritie :  But  take  this  literally  (as  M"'  Cotton 
Portion  of  Carries  it)  and  as  he  never  will  finde  any  fuch  Dutie 
Chrifts      lying  upon  Princes  in  the  Gofpell,  nor  any  fuch  protn- 
tfe  of  temporall  profperitie,   but   holy  prediBioJis  and 
foretellings  of  the  crofe  and  perfecution  ordinarily  to 
all  that  will  live  Godly  in  Chrifl  Jefus,  and  the  greater 
perfecution  to  the   noft  zealous  and  faithfull  Servants 

I  Bloudy  Tenent,  134,  135.      Put.  Narr.  Club,  III.,  245,  246. 


The  bloody  Tenent  yet  more  bloody.  407 

of  Chriji  Jefus :    So   neither   can  he   give   any  true 
Inftance  (truely  proper  and  parallell)  to  this  purpofe. 

Peace.  Me  thinks  although  fuccelTe  be  no  conftant 
rule  to  walke  by,  yet  Gods  providence  in  fuccejfe  of 
Journies,  ViBories,  &c.  are  with  great  care  and  Jeare 
to  be  attended  to  and  pondered,  and  the  Hand  and 
Eye  of  God  to  be  obferved  in  them,  of  what  fort  or 
Nature  fo  ever  they  be. 

Truth.  Two  inftances  of  greateH  fuccejfe  and  tern-  T"'° 
porall  profperitie  we  have  prefented  to  us  on  the  pub-  derfully 
likejtage  of  this  world,  before  our  owne  Dores,  crown-  favoured 
ing  the  Heads  of  fuch  States  and  States-men,  as  have  ^       ' 
attended  to  mercy  and  freedome  toward  oppreffed  Con-  cy  fhewed 
fciences.  to  oppreff- 

The  firft  is  that  of  the  State  of  Holland:  The  itc-  fciences 
ond  of  our  owne  Native  England,  whofe  renowned  formerly 
Parliament  and  viBorious  Armie  never  fo  profpered,  ^^''^""'^ 
as  fince  their  Declaration  and  praBice  [242]  of  ^///f  the  State  of 
and  ?nercy  to   Cojifciences  oppreffed   by  M''   Cottons  ^^gl""^- 
bloudie  Tenent. 

Peace.   In  the  next  Paffage,  it  being  a  Grievance 
that  M""  Cottoji  fhould  grant  with  Luther  the  Mas'if-  Bodies  and 
trates  power  to  extend   no  further  then   the  Bodies  j^°°;f     * 
and  Goods  of  the  Subjedl,  and  yet  withall  maintain- trates 
eth,   that   they  muft   punifh  Chrijlians  for   finning  o^^"^- 
againft  the  Light  of  Faith  and  Confcience :  M^  Cot- 
ton anfwers : 

Firfh;  He  fuppofeth  the  chiefe  good  to  be  that  of 
Chriftian  Faith  and  Good  Confcience. 

Secondly ;  Suppofe  (fayth  he)  by  Goods  were  meant 
outward  Goods,  yet  the  Magijlrate  may  punilli  fuch 
in  their  Bodies  and  Goods,  as   feduce,  &c.  for  (fayth 


4o8  The  bloody  Tenent  yet  more  blooay. 

he)  in  feeking  Gods  Kingdome  and  the  Righteoufnejfe 
thereof,  Men  profper  in  their  outward  EJlates,  Matth. 
6.  23.   Otherwife  they  decay. 

Laftly,  He  remembers  not  the  propofition  to  be 
his,  [The  Magijlrates  power  extendeth  no  further, 
then  the  Bodies  and  Goods  of  the  SubjeB]  He  anfwer- 
eth  it  is  true  in  refpecfl  of  the  Obje£f,  though  not  in 
refpedl  of  the  Etid,  which  (fayth  he)  is  itiTTohzsuetu, 
Bene  adviinijlrare  Kenipublicam.  And  he  asketh  if  it 
be  well  with  a  Common-weak,  enjoying  bodily  health 
and  worldly  wealth,  without  a  Church,  without  Chriji! 
And  he  concludes  with  the  Inftance  of  the  Romane 
Empire,  which  had  it  not  caft  away  Idolatrie  (fayth 
he)  had  been  ruined. 

Truth.   For  anfwer ;   Firft,  the  diJlinBion  is  famous 
among  all  Men  of  the  Bona  or  Goods  of  Animi,  Cor- 
poris, For  tunas:  and  againe,  that  of  the  Minde,  Soule, 
and  Confcience  within,  and  that  of  the  Body  and  Goods 
without,  that  it  can  be  no  lefle  then  a  Civill  as  well 
as  a  Spirituall  Babell  to  confound  them. 
Oppref-         Secondly,  To  his  Suppojition,  fuppofe  (fayth  he)  by 
Bodies       Goods  were  meant  outward  Goods,  yet  the  Magijlrate 
Goods  and  may  punilh  fuch  in   their  Bodies  and  Goods,   as  doe 
Minde.      Seduce,  &c.     I  fee  not  how  thefe  Cohere  any  better 
then  the  grant  of  fome  Papijls,   that  the  Churches 
power  extends  no  further  then  the  matters  of  Faith 
and  Cojifcience :  But  yet  (fay  they)  they  may  punifli 
fuch  in  their  Bodies  and  Goods  2s  f educe,  &c.   M''  Cot- 
to?is  Suppojitions  and  the  Papijis  come  both  out  of  the 
fame  Babylonian  Quiver. 

But  thirdly,  let  us  minde  his  Reafon  from  Matth. 
6.  [33.]  In  feeking  Gods  Ki7igdome  men  profper  in  out- 


The  bloody  Tenent  yet  more  bloody.  409 

ward  ejl ate,  otherwife  not :  [243]  I  anfwer,  this  Pro- 
pojition  would  better  befit  the  pen  of  a  Jew  then  a 
Chrijlian,  a  follower  of  Mofes,  then  of  Jefus  Chriji, 
who  although  he  will  not  fayle  to  take  care  for  his 
in  Earthly  Providences,  that  make  it  their  chiefe 
worke  to  feeke  his  Kingdome,  yet  he  maketh  (as  I 
may  fay)  Chrijh  Crojfe  the  firft  Figure  in  his  Alpha- 
bet, taking  up  his  Croffe  and  Gallonves  (in  moll:  ordi- 
narie  perfecution,)  which  with  felfe-deniall,  are  the 
aflured  Tearmes  his  Servants  muft  refolve  to  looke 
for. 

'Tis  true,  he  promifeth  and  makes  good,  an  hun-  Wealth, 
dreth  Fathers,  Mothers,  Brothers,  Sijlers,  Wives,  Chi  I-  Honour, 
dren,  HouJ'es  and  Lands :  But  M""  Cotton  well  knowes,  peritJ °ei. 
it  is  [with  perfecution^.  And  how  this  outward  pros- Aoms  at- 
peritie,  agrees  with  Imprifomfients,  Banijlnnents,  hang-  ^f  "^JJ!^ 
ing,  burning,  for  Chrijlsjdke  :  the  Martyrs  or  Witnes  ^^^^  Fol- 
of  "Jesus  in  all  Ages,  and  the  cry  of  the  Souks  under  lowers. 
the  Altar,  may  bring  againe  to  his  Remembrance,  if 
New  Englands peace,  profit,  pleasure  and  Honour,  have 
lulled  him  into  a  Forgetfulnejfe  of  the  principles  of 
the  true  Lord  Jefus  Chrifi. 

Peace.  But  M''  Cotton  remembreth  not  the  Propo- 
Jition  to  be  his,  to  wit,  that  the   Magifirates  power 
extendeth  no  further  then  the  Bodies  and  Goods  of 
the  Subjedl. 

Truth.  M""  Cotton  hinted  not  his  leafl:  diflent  from 
Luther  (as  he  otherwayes  ufeth  to  doe  if  he  dif- 
owne,)  &:c. 

Secondly,  He  grants  it  true  in  the  objeB,  to  wit, 
that  the  oh]t&i  oi  the.  Magifirates  power  h  the  Body  and 
Goods  of  the  SubjeB,  though  not  in  the  End  which 

5' 


41  o  The  bloody  Tenent  yet  more  bloody. 

he  faith  is  ku-o/.izs-jen' ,  well  to  adminifter  xht  Common 
weak :  Now  I  aske  what  is  this  Conwion  weak  ? 
What  is         Peace.  The   Spirit   of  God  diftinguiflieth  in  the 
weal  oT °"  ^'"^    T^Jltimctit   between   the  Common  weak  oi  x}i\& 
Ifrael.       Nations   of  the   World,   and    the   Common-weak   of 
Ifrael.  The  Cofumon-weak  of  Ifrael,  M.t  Cotton  will 
not  affirme  now  to  be  a  Church  Provinciall,  Nation- 
all,  Oi'cumenicall,  but  Particular  and  Congregationall. 
Truth.   If  fo,  then  the  Jinall  caufe  of  both  thefe 
Common  weales  or  States  cannot  be  the  fame.      But 
although  the  End  o£  the  Civill  Magi/irate  he  excel- 
lent, to  wit,  well  to  adminifter  the   Common-weak, 
yet  the  end  of  the  Spirituall  Common-weak  of  Ifrael 
and  the  Officers  thereof,  is  as  different  and  trarfcendent 
as  the  Heaveti  is  from  the  Earth. 

Peace.  But  how  (layth  M''  Cottofi)  can  it  be  well 
with  the  [244]  Common-wealth  that  injoyes  bodily 
health,  and  wordly  wealth,  if  there  be  no  Chrifi, 
no  Church  there  ?  and  how  was  it  with  the  Romane 
Empire  which  the  Red-horfe  of  War,  and  Black 
horfe  of  Famine,  and  Pale  horfe  of  Pef  Hence  would 
have  ruined,  if  fhe  had  not  cafl:  away  her  Idols. 

Truth.   Concerning  this  inftance  of  Rome  Mafter 

Cotton  here  acknowledgeth  it  abounded   in   worldly 

blefjings,  till  the  Lord  Jefus  came  riding  forth  u|)on 

the  White  Horfe  of  the  Gofpel.     And  Mafter  Cotton 

The  Ro-    may  remember  that  from   the   Foundation    of  her 

man  Em-    ^jfjj^g  ^^^  Glorv,  laid  by  Romulus  until  Chrifts  time, 

pire  flou-    .        n  -n        t       \  •  i-  r 

rifheth  in  It  fiounlhed  about  750  years  m  a  long  chame  of 
worldly  generations  fucceeding  each  other  in  worldly  prof- 
without  pc"ty,  and  yet  no  Church  nor  Chrif  to  uphold  it,  fo 
Chrifl.  far  is  Mafter  Cottotis  Rotfiifi  injlance  from  counte- 
nancing M''.  Cottons  Roman  DoSlrine. 


'The  bloody  Tenent  yet  more  bloody,  411 

Peace.  But  when  Chriji  came  (faith  Mafter  Cot- 
toji)  and  was  neglected,  then  the  Red  and  Black  and 
Fale  horfe  had  almoft  deftroyed  her,  if  fhe  had  not 
caft  away  her  Idols. 

Truth.   I   anfwer,  Rome  the  head  of  the   Empire 
cannot  be  faid  to   negledt  ChriJI  (until  the  bloody 
Tenent  of  perfecution  arofe  among  them)  I  say,  not  "^^^  ^'"^ 
to  neglect  Chriji  more,  nor  fo  much  as  other  States,  ^^^^f^^' 
f6r  there  were  fo  many  of  the  Romanes,  and  fo  glo-  profeffing 
rious  profellors   of  ChriJI  J  ejus,  that  all  the  world  ^^"^  7'" 
over  the  Faith  and  Chrijiian  obedience  of  the  Ro- 
manes was  renowned. 

2  The  Roman  Impire  cannot  be  faid  to  caft  away 
her  Idols,  but  to  change  (as  the  Portugals  did  in  the 
Eaft-Indies)  her  Idols  her  more  grolfe  and  Pagan 
Idols,  for  more  refined  &  beautified  Idols,  painted 
over  with  the  name  of  Chriji,  the  true  God,  holines, 
&c.  and  this  in  the  glorious  dayes  of  Conjiantine,  or 

not  long  after.  The  Church  of  Chriji  Jefus  which  chrijis 
under  perfecution  remained  a  wife  and  fpouje  ofSpoufe 
Chrift  Jesus,  now  deeenerates  and  apoftates  into  an™°!^'^^*^ 

Tf^r  ■        L        ■  c  -i.  r      /•  ■  J  r  ""^er  per- 

iV bore,  m  the  times  or  her  eaie,  lecurity  and  prol-  fecution. 
perity.      (Whole   Cities,    Nations,   and    the    whole 
world  forced  and  ravifhed   into   a  whore  or  Anti- 
chriftian  Chriftian.) 

3  As  far  as  the  Eajl  is  from  the  Wejl,  fo  far  is 
the  world  and  nations  and  Empire  of  it  from  the 
holinelfe  of  Chriji  "Jefus,  holy  Spirit,  Truth  and 
Saints ;  With  what  appearance  then  of  Chrijis  holi- 
nejfe,  glory,  &c.  can  Master  Cotton  advance  the  world, 
(the  Roman  Empire)  to  be  (as  he  here  fpeaks)  the 
Advancer  of  the  Jcepter  of  Chriji  Jefus? 


4 1  2  The  bloody  Tenent  yet  more  bloody. 

245]   Peace.    If  this  Roman  Eftipire  be  that  dreadful 

The  Ro-    Bea/l,  (in  Daiiiels  prophecy)  more   ftranee  and  ter- 

manMon-    •,  /      /  ,  n  j  -u  1  ^/     -a 

a^j.jj  rible  then  the  relt,  yea,  and  more  terrible  to  Chrijt 
bloody  to  yefus  and  his  fervants,  then  was  the  former  Babilo- 
the  Saints.  ^^-^^  J_,ion,  OX  Perjiati  Beare,  or  Grecian  Leopard,  what 
truth  of  Jefus  is  this,  that  advanceth  this  dreadfull 
bloody  Beaji  to  be  the  Advaiicer  of  the  Scepter,  that 
is,  the  Church  and  Government,  the  Truth  and 
Saifits  of  Chriji  Jefus.^ 

Peace.   Glorious  things  (Dear  Truth)  are  record- 
ed of  Conjlafitme  and  other  glorious  Emperors. 
Conflan-         Truth.  The  Beaft  was   (fweet  Peace)   the   Beaft 
friend  and  ^i^lj  although  it  pleafed  God  to  give  feme  refrefh- 
enemy  to  ing  and  reviving  to  his  perfecuted  fervants,  by  Con- 
Stoufe      Jiii^it'me and  other  bleffed  Inftruments  yet  Conjlantines 
favour  was  a  bitter  ymY//«^,  \{\%fuperjUtious  zeal  Izy- 
ing  the  Foundation  for  after  Ufurpations  and  Abomi- 
nations. 

4  But  further,  for  neer  looo  years  together,  both 

The  Hate  before  and   after  Chrijh  time,  Rome  grew  and  flour- 

of  the  i?5-i(hed  (with  little  alterations  of  Yier  glory  in  compari- 

pirebefore^*-"^)  ^ntill  this  very  time  that  Mafler  Co//(?«  cals  ths 

and  after    cajUng  away  of  her  Idols  :  For  not  before,  but  after 

Chnft.      Conjiaritines  advancing  of  Chrijiians  to   wealth  and 

honour,  &c.   I   fay  neer   about   300  years   together 

(interchangably)  after  his  time,  untill  Pipinus,  and 

Charles  the  Great,  the  City  and   ftate  of  Rotne  was 

almoft  ruined  and  deftroyed,  by  the  often  dreadfull 

'  After  this  I  law  in   the  night  vifions,  braise  in  pieces,  and  ftamped  the  refidue 

and  behold  a   fourth   beaft,  dreadful  and  with   the  feet  of  it :  and  it  was  diverfe 

terrible,  and  ftrong  exceedingly  ;  and  it  from  all    the  beafts  that  were  before  it ; 

had  great  iron  teeth  :    it  devoured  and  and  it  had  ten  horns.     Daniel  vii :   7. 


The  bloody  Tenent  yet  more  bloody.  4 1  3 

incurfions  of  the  Goths  and  Vandals,  Huns,  Longo- 
bards,  and  other  furious  Nations;  So  contrary  to 
the  truth  of  Jefus  is  this  flefhly  dodlrine  of  worldly 
wealth  and  profperity,  and  alfo  this  very  inftance 
of  Rome  and  her  glory  here  difculfed.' 

Peace,  Mafter  Cotton  ends  with  prayer  and  blejjing 
to  God  (as  James  fpeakes)  and  bitter  and  cutting 
curjhigs  and  cenfures  to  man,  the  poor  DifculTer, 
who  (faith  Mailer  Cotton)  feduceth  himfelfe  and 
others  and  delights  to  doe  it,  and  againft  the  light 
of  grace  and  confcie?ice,  againft  reafon  and  experience.  ^ 

Truth.  The  Difculfor  is  as  humbly  confident  of 
Grace  and  Confcience,  Reafon  and  Experience,  yea, 
the  God  of  all  Grace,  Chriji  Jefus,  his  holy  Spirit, 
Angels,  Tj-uth  and  Saints  to  be  on  his  fide,  as  Mafter 
Cotton  otherwife  can  be ;  But  the  day  fhall  try, 
the  Fire  and  Time  fhall  try  which  is  the  Gold  of 
Truth  and  [246]  and  Faithfuhieffe,  and  which  the 
Drofe  and  Stubble  of  Lyes  and  Errour. 

In  the  meane  time  I  dare  pronounce  from  the 
Tejlifjtony  of  Chriji  Jefus,  that  in  all  Controverfies  of 
Religion :  That  Soul  that  moft  poirelfeth  it  felfe  in 
patient  fuffering,  and  dependeth  not  on  the  arme 
of  flesh,  but  upon  the  arme  of  God,  Chri/i  Jefus,  for 
his  comfort  and  protection,  that  Soul  is  moft  likely 
(in  my  obfervation)  to  fee  and  ftand  for  the  Truth 
of  Chrif  Jesus. 

Peace.     In  the  next  place   Master  Cotton  denyes 

■  For  an  elaborate  account  of  the  de-  ^Therewith  blefs  we  God,  even  the  Fa- 
ftruftion  of  Rome  and  its  caufes,  fee  ther :  and  therewith  curfe  we  men. 
Gibbon,  Decline  and  Fall,  chap.  Ixxi.  which  are    made  after  the  fimilitude  of 

God.      James,  iii :   9. 


414  The  bloody  Tenent  yet  more  bloody. 

to  compell  to  the  Truth  by  penalties,  but  onely  by 
withdrawing  fuch  favours  as  are  comely  and  fafe 
for  fuch  perfons. 

Truth.  I  have  formerly  anfwered,  and  doe,  that 
a  great  Load  may  be  made  up  by  Parcels  and  par- 
ticulars, as  well  as  by  one  77iajfe  or  bulke  ;  and  that 
the  backs  of  fome  men,  efpecially  Merchants  may 
be  broke,  by  a  withdrawing  from  them  fome  Civill 
priviledges  and  rights  (which  are  their  due)  as  well 
as  by  afflidling  them  in  their  Purfes,  or  Flefh  upon 
their  backs. 

2   Chriji  Jefus  was  of  another  opinion  (who  dif- 

Godwill    tiriguifheth  between  Gods  due  and  Ccefars  due;  and 

notwrong,  therefore  (with  resped:  to  Gc^  his  caufe  and  Relig- 

nor  have    Jqj^^  Jj  jg   j^qj.   Jawfull   to  deprive  Cafar  the   Civil 

wronged.  Magifteate,  nor  any  that  belong  to   him   of  their 

Civil   and   Earthly    rights.    I   fay    in    this   refpedt, 

although  that  a  man  is  not  Godly,  a  Chrijiiati,  fincere, 

a  Chuch  member,  yet  to  deprive  him  of  any  Civill 

right  or  Priviledge,  due  to  him  as  a  Man,  a  Subjedt, 

a  Citizen,   is  to   take   from   Cafar,  that  which   is 

Ccefars,  which  God  endures  not  though  it  be  given 

to  himfelfe. 

Peace.  Experience  oft-times  tell  us,  that  however 
the  ftream  of  juft  Priviledges  and  Rights  hath  (out 
of  Carnal  Policy)  been  ftopt  by  Gods  people,  when 
they  have  got  the  Staffe  into  their  hands  (in  divers 
Lands  and  Countreys)  yet  hath  thzt  Jlreame  ever  re- 
I  turned,  to   the  greater   calamity  and  tryal  of  Gods 

people. 

Truth.  But  (thirdly)  it  hath  been  noted  that  even 
in  New-England,  penalties  by  Law  have  been  fet  to 


The  bloody  Tenent  yet  more  bloody.  4 1 5 

force  all  to  come  to  Church,  which  will  appear  upon 
a  due  fearch  to  be  nothing  else  but  an  outward  pro- 
feffion  oi  force  and  violence,  for  that  DoSlrine  which 
they  fupppofe  is  the  Truth. 

2^"/]  Peace.  Concerning  coming  to  Church  :  wee 
tolerate  (faith  Mafter  Cotton)  Indians,  Prefbyterians, 
Antino)nians,  and  Anabaptijh :  and  compell  none 
to  come  to  Church  againft  their  conjcience,  and  none 
are  reftrained  from  hearing  even  in  England. 

Truth.  Compelling  to  come  to  Church  is  appar- 
ant  whether  with  or   againft   their   Confcience,  let.^™"''"- 
every  man  look  to   it.     The   toleration   of  Indians ^^^°^^ 
is  againft  profelTed  j^r/;/c/^/cj-,  and  againft  the  Jlream  New-Eng- 
of  all  his  prefent  difpute  as  before  I  proved.' 

Touching  the  Magijlrates  duty  of  fuppreffing 
Idolatry,  Witchcraft,  Blafphemy,  &c.  fuch  India7is  as 
are  (pofelfedly  fubjecfl  to  Englijl?)  in  A^.  England,  no- 
torioufly  continue  and  abound  in  the  fame  which 
if  they  fhould  not  permit,  it  as  apparant,  their  fub- 
jeBion  is  hazarded. 

Tis  true,  this  Toleration  is  a  Duty  from  God,  but 
a  fin  in  them  becaufe  they  profefle  it  their  Duty  to 
fupprefle  Idolatry,  Blafphemy  ;  I  adde,  Mafter  Cot- 
ton may  fay,  we  not  onely  tolerate  the  Indians  in 
their  abominable  and  barbarous  worjhips,  but  (which 
may  feem  moft  incredible)  we  tolerate  the  Indians 
alfo  in  that  which  by  our  citnl  principles  we  ought 
to  tolerate  no  subjeft  in,  that  is,  in  abominable 
lying,  whoring,  curfng,  thieving,  without  any  adtive 
course  of  reftraint,  Gfr. 

Tis  true,  Thofe  hidians  fubmitting  to  their  Gov- 

•  See  pp.  232,  ziiyfupra. 


4 1 6  The  bloody  Tenent  yet  more  bloody. 

ernment  (as  it  may  be  Master  Cotton  will  fay  to  the 
ten  Commandments)  yet  living  in  all  kind  of  Bar- 
barifme,  live  fpme  miles  more  remote  :  how  ever 
they  are  (they  fay)  their  fubjedts)  were  every  miles 
diftance  an  hundreth. 

Peace.  But  is  there  any  fuch  and  profefTed  tolle- 

ration   of    Antinomians,    Prefbyterians,    Anabaptijls, 

as  is  here  infinuated  ? 

Witneffe        Truth.   I  know  of  no   toleration  of  Prefbyterian, 

^^fy^°°'^y  Antinot?iians,  Anabapti/is  worfhippinp;   God   in  any 

whipping  .  -  r  1  ^rr       II-  -i  r 

ofOiitfAV?,?' meetmgs,  leparate  from  the  cojiinioyi  AJjefublies.'^  It 
//»/ot«  for  any  fuch  perfons  be  amongft  them  (like  Church- 
\iBal^^  Papifts)  it  is  their  fin,  that  they  separate  not  from 
/jfef  lately  fuch  oppofite  AJfembHes  and  Worjlnps,  and  it  is  the 
a.t Boflon.^  fij^  Qf  fuch  ajfetnblies  to  tolerate  fuch  persons  after 
due  admonitions  in  the  name  of  Chrijl  rejedted. 
But  further  Master  Cottofi  grants  a  Cominunion  in 

'pp.  52,  ^■^,fupra.  that  judgment.' "  Young.  Chron.  of  Pil- 
^  There  was  from  the  beginning  more  grims,  404.  Winflow  alfo  fays  of  Mr. 
or  lefs  latent  diflent  existing  in  the  Mas-  Chauncy  of  Scituate,  who  was  afterwards 
fachufetts  and  Plymouth  Colonies,  be-  Prefident  of  Harvard  College,  "  In  the 
fides  that  which  found  its  outlet  into  Government  of  Plymouth,  to  our  great 
Rhode  Ifland.  Cotton  fays,  "  There  be  grief,  not  only  the  paftor  of  a  congrega- 
Anabaptifts  and  Antimonians  tolerated  to  tion  waiveth  the  adminiftration  of  bap- 
live  not  only  in  our  jurisdiftion,  but  tifm  to  infants,  but  divers  of  his  congre- 
even  in  fome  of  our  churches."  Bloudy  gation  have  fallen  with  him."  Chron. 
Tenent  Wajhed,  165.  Winflow  in  his  of  Pilgrims,  405.  The  exaft  fact  how- 
Briefe  Narration  ( 1 646)  alleges  not  only  ever  feems  to  have  been  that  he  held 
that  Prefbyterians  were  allowed  amongft  "  that  the  children  ought  to  be  dipped 
them,  but  fpeaking  of  the  Anabaptifts  and  not  fprinkled."  Winthrop,  i  :  398. 
and  the  law  againft  them  in  Maflachu-  ii :  86.  He  immediately  fucceeded  Mr. 
fetts,  says  "  certain  men  defiring  fome  Dunsfter  in  the  Prefidency  of  Harvard 
mitigation  of  it,  it  was  anfwered  in  my  College,  who  was  removed  for  difown- 
hearing,  '  Tis  true  we  have  a  fevere  law,  ing  the  baptifm  of  infants  altogether, 
but  we  never  did  or  will  execute  the  Mather,  Magnalia,  i  :  367.  Quincy, 
rigor  of  it  upon  any  ;  and  have  men  living  Hif.  Harv.  Coll.  i:  18.  To  thefe  in- 
amongft  us,  nay,  fome  in  our  churches,  of  ftances  may  be  added  the  later  teftimony 


The  bloody  Tenent  yet  more  bloody.  417 

hearing  in  a  Church-EJlate  by  Church  7nembers  but 
not  in  any  as  are  no  Church-members,  but  come  in 
as  the  Pagan,  hijidell,  i  Cor.  14.    [23.] 

"Truth.   Communion    is  twofold,  Firil:,  open  and  9°'"'"": 
profelled  [248]  among  Church  Members  :  Secondly,  "1°^"]]^'' 
Secret  and  implicite  in  all  fuch  as  give  their  ^r^t'«ff  two-fold, 
to    fuch    Worjhips   without   witnejjing  againfl:  them. 
For  otherwile,  how  can  a  Church-Papiji  fatisfie  the 
Law,   compelling   him    to   come  to    Church,    or  a 
Protejlant  fatisfie  a  Popijlj   Law  in  Popijh  Countries, 
but  by  this  Cloake  or  Covering,  hiding  and  faving  of 
themfelves  by  bodily  prefence  at    Worjljip,   though 
their  Heart  be  farre  from  it. 

Peace.  Whereas  it  was  faid,  that  Confcionable  Pa-  The  great 
pills,   and  all    Proteftants  have    fufFered    upon   this  T^^ll 
ground,    efpecially    of   refufmg   to   come  to    each^///^  y 
others  Church  or  jneeting.    M""  Cotton  replies  ;  They  Proteftants 
have  fuffered  upon  o\h.QX  points,  and  fuch  as  have  re-[°""^j^' 
fufed  to  come  to   Church,  have  not  refufed  becaufe  ing  to 
such   hearing  implanted  them  into  Church-EJlate,  Church 
but  out  ol  feare  to  be  leavened. 

Truth.  'Tis  true,  many  have  fufFered  upon  other 
points,  but  upon  due  Examination  it  will  appeare 
that  the  great  and  moft  univerfall  Tryall  hath  been, 
amongft  both  Papijls  and  Protejlants  about  coming 
to  Church,  and  that  not  out  oi  feare  of  being  lea- 
vened (for  what  Religion  is  ordinarily  fo  diftruftfull 
of  its  owne  ftrength  ?)  as  of  Countenancing  what 
they  believej^^,  by  their  prefence  and  appearance. 

of  Cotton  Mather.  "  Infant  baptifm  hath  pie    have   been    among   the    planters    of 

been  fcrupled  by  multitudes  in  our  days.  New     England    from     the    beginning." 

who  have  been  in  other  points  moft  wor-  Magnalia,  ii.  459.      But  all  this  does  not 

thy   Chriftians,   and   as    holy,    watchful,  impugn  the  allegation  of  Williams  in  the 

faithful,  heavenly  people,  as  perhaps  any  text  that  they  were  not  tolerated  "  fepa- 

in  the  world.     Some   few  of  thefe  peo-  rate  from  the  common  aflemblies." 
53 


4 1 8  The  bloody  Tenent  yet  more  bloody. 

Exat?i:  of  Chap.  71.  replying  to  Chap.  74. 

P^^ft". /concerning  the  Papijis  tejhmonie  again  ft 
V^  perfeciition  ;  M''  Cotton  replyes  :  Firft, 
why  may  not  their  Tejlmonie  be  wicked,  as  well  as 
their  Booke,  confeft  fo  to  be  ?  Secondly,  He  grants, 
that  Converfion  of  Souks  ought  not  to  be  but  by  Spi- 
rituall  meanes. 

Truth.  It  is  true,  the  Authour  of  the  Letter 
calls  their  booke  wicked,  and  themfelves  the  Authours 
of  perfecution,  yet  their  Tejlimonie  is  in  part  ac- 
knowledged by  M""  Cotton  to  be  true,  and  will 
further  appeare  fo  to  be  upon  Examinatio?i :  But 
whether  M''  Cotton  allow  of  no  other  Amies,  then 
Spirituall  to  be  uled  about  Spirituall  converjion,  it 
hath  and  will  be  further  examined. 

Peace.  Whereas  the  PapiJls  alledge  [Matth.  10. 
[16]  )  that  Chri/i  [249]  J  ejus  fent  his  Minijlers  as 
fieepe  among  Wolves,  not  as  Wolves  among  Jheepe,  to 
kill,  ijnprifon,  &c.  M''  Cotton  grants  this  true,  yet  adds 
that  this  \{\ndiXQ\\\  not  Rxcoi7miu7iication,T\\..  3.  [10.] 
nor  miraculous  Vengeance  againft  Spirituall  Wolves 
(Ails  13.  [11.]  )  where  there  is  a  gift:  nor  their 
Prayers  agam^  such,  2  Tiyn.\.  4.  nor  (hew  Jlirri?ig 
up  of  the  Civill power  againft  them,  as  Elijah  did 
Ahab  and  the  people  againft  the  Prophets  of  Baal, 
Touching  I  Kings  18.  40. 

fo"  Ven-  Truth.  Concerning  the  two  firft  we  agree,  for 
geance  up-  the  third,  the  Prayers  of  Gods  people  againft  Gods 
on  Gods    £^f2e>nies  we  finde  two-fold  :   Firft,  Generall  againft 

Jinemies.  .  ^ 

all ;  fecondly.  Particular  againft  fome  ;  and  that 
two -fold  ;  First  for  Gods  Vengeance  in  Gods  time, 
leaving   it    to    his   holy   Wifdotne ;    as    Paul  prayd 


'The  bloody  Tenent  yet  more  bloody.  4 1 9 

againft  Alexander.  Secondly,  For prefent  Vengeance; 
as  the  Difciples  defired  in  the  cafe  of  Chriji,  Luke 
9.  [54.1  And  againft  fuch  Prayers  the  DifculTer  did 
and  doth  contend. 

For  the  fourth,  in  Stirring  up  of  the  Civill  6"/^/^ ^""'"S 
against  y}///^'  Prophets,  I  muft  anfwer  as  before,  Letciviii 
M""  Cotton  produce    any  fuch    Civill   State    in    the  State  to 
World,  as  that  Kxtraor dinar ie   and  miraculous    Stated"  ecute. 
of   IJrael  was,  and    I   yeeld   it :   otherwife,   if  the 
pajfage  be  extraordinarie  and  typing,  why  doth   M'' 
Cotton  adde  fuell  to  Nebuchadnezzars  fierie  furnace, 
which   hath   been   fo    dreadfully  hot   already,    and 
hath  devoured  fo  many  ?)iillions  of  Gods  people  ? 

Peace.  Further  out  of  M^/Z/^.  10.  [17.  18.]  Where 
the  Ppaijls  booke  fays,  Chrijis  Minijiers  fhould  be  de- 
livered, but  fhould  not  deliver  up,  thofe  whom  they 
are  fent  unto  to  convert,  unto  Councells  or  Prifons, 
or  to  make  their  Religion  Felonie  or  Treafon ;  M"" 
Cotton  anfwers ;  What  is  this  to  Apoftates,  who 
feeke  to  fubvert  the  Faith  they  have  profefl  ?  What 
is  this  to  them  that  feeke  to  fubvert  States,  and  kill 
Kings;  which  Doctrine,  in  downeright  tearmes, 
he  at  laft  chargeth  upon  the  Aiithour  of  the  Let- 
ter, and  the  Dilculfer. 

Truth.  But  how  falls  an  Antichrijlian  or  Apojiate 
more  diredlly  under  the  ftroake  of  the  Civill  Sword, 
then  afeiv  or  Turke  or  Pagan'?  By  what  rule  of 
God  or  Chrift  hath  a  Magiflrate  of  this  World  Au- 
thoritie,  fo  to  punifh  the  one  above  the  other?  And 
where  hath  M''  Cotton  found  one  Title,  either  in  the 
Letter  or  in  the  Difcujfer,  which  forbids  the  Mag- 
i/Irate to  punifh  Felonie  [250]   or   Treafon,  whether 


420  The  bloody  Tenent  yet  inore  bloody. 

The  blou-\[  t)e  in  praBice  or  in  DoBrine,  leading;  to  it  ?   Doth 

die  Tenent  t       r  ^      t  •        \  11 

ofperieca- "ot   every  Leafe  and  Line  breath   the  contrary  to 

tion  is       what  M""   Cotton  here  inlinuateth  ?     The  Truth   is, 

^°"^  k^ii  ^^  Potiphars  wife  accufing  Jofeph  was   not   cleare 

ing  and     her  felfe,  fo  let  this  charge  be  well   examined,  and 

State-kill-  this  will  be  the  Refult  of  it ;   The   Papijh  and  the 

trine.  "'^    -D//fz//^r  agree  together   in  afferting  one  Truth  in 

this  Chapter,  to  wit,  that  Gods  Mejfengers  ought  not 

to  deliver  any   to  Prisons  or  Councells.      But  in  the 

DoBrine  of  killmg  here  tic  a  II  Kings  or  Magijirates, 

who  fees  not  but  fuch  Papijis  as  hould  that  DoBrine, 

and   M""   Cotton    meete   in    the   end  ?      For   if  the 

Magijirate  prove  an  Apojiate,  Blafphemer,   Idolater, 

Heretick,  Seducer,  (according  to  M^  Cottons  DoBrine, 

as  well  as  the  Papijh)   fuch    Kings  and    Magijirates 

ought   (as  well  as   thoufands  of  his  SubjeBs  in  like 

cafe)  be  put  to  Death. 

Peace.  Againe,  where  the  Papijh  booke  argued 
from  Matth.  lo  [12.  ]that  Chrijl  bids  his  Minijlers  to 
falute  an  houfe  with  peace,  he  fends  no  Putjevant  to 
ranj^ack  indjpoile  it:  M""  Cotton  answers:  True,  but 
if  Seducers  be  there,  or  Rebells  or  Confpiratours  be 
there,  God  \\-3iXh.  armed  the  Magijirate,  Rom.  13.  [4.] 
Truth.  M""  Cotton  (too  too  like  the  bloudie  per- 
jecutours  of  Chrijl  yefus,  in  all  Ages)  ftill  couples 
the  Seducer  and  the  Rebells  together,  as  the  Jewes 
coupled  Chrijl  and  Barrabbas,  though  Barrabbas 
finds  more  favor  then  the  Son  of  God,  for  Chrijl  as 
a  feducer,  a  Deceiver,  &cc.  is  commonly  executed, 
&  Barrabas  releafed. 

'Tis  true  the  Magijirates  Co7nmiJfw7i  is  from  God, 
even   in   the  time  of  the   Gojpel,  but   Chrijl  Jefus 


The  bloody  Tenent  yet  more  bloody.  421 

never  gave  CommiJJion  to  Magijlrates  to  fend  Purje- 
vants  to  ranfack  an  houfe,  to  Tearch  for  Seducers  and 
Idolaters,  who  tranfgrelfe  onely  againft  the  Spirit- 
uall  Kingdome  of  Chriji  Jefus,  but  not  againll:  Civili- 
tie  and  the  Civ  ill  State. 

Peace.  This  DiJlinBion  of  Evills  I  remember  it 
pleafed  God  to  open  fome  of  the  Romane  Rmperours 
eyes  to  fee,  upon  the  occafion  of  his  poore  fervants 
Apologies  prefented  unto  them. 

Truth.    You   feafonably    remember    this    (Deare  ^'""-"'^^ 
Peace)  for  although  we  iinde  not  Antoninus  Pius  or^j^^  '^^j. 
Aurelius  Atitoninus  to  have  been  BeHevers  in  Chrijhhs  Chris- 
yefus,   yet   they   gave    forth  their  EdiBs,   that   no"^"^- 
Chrijlian  ihould  be   puniflied  meerely  for  that   he 
was  a  Chrijlian,  except  fome  other  crime  againll  the 
Civill  State  were  proved  againfl:  him  :   And  the  later 
of  thefe  gave  in  Ex-  [251]  prelTe  charge,   that  fuch 
as  were  their  accufers  Ihould  be  burnt  alive.' 

Peace.    If  fuch  an  RdiB  or  any  farre  more  mode- 
rate  fhould  come  forth  in   our  Time,   againft  the  Tranfgret" 
great  troublers  of  all  Civill  States,  to  wit,  hiformers,  fh°g"s^^J."f 
Accufers  and  Maintainers  of  the  bloudie  DoBrine  ofuall  or 
perfecution :    Doubtles  thoufands  and  ten  thoufands  Civill 
of  Men,  yea  not  a  few  of  the  mofl  zealous  Hunters 
or  perfecutors  would   ealily  fubmit   to  the  Truth  of 
the  DiJlinBion  between  the  crime  of  a  Religion  con- 
trary to  a   State   Religion,  and  a  crime  againft   the 
Civill  State  thereof. 

But  to  the  Papijis  againe,  they  (laftly)  alledged 
yohn  10.  [10.]  that  the  true  Shepheard  comes  not  to 
kill  the  Jheepe,  &c.     Upon  this  Mafter  Cotton  queries. 

■  See  pp.  232,  233,  /i'/r<». 


42  2  The  bloody  Tenent yet  more  bloody. 

But  what  if  the  Wolfe,  the   Thiefe  come,   fhall  the 

Shepheard  ufe  Spirituall  Cenfures,  when  they  are  not 

capable  of  {\\c\\  Jlroakes,  or  fhall  he  not  feeke  helpe 

from  the  Magijlrate,  who  is  to  fee  Gods  people  live 

a  quiet  and  peaceable  Life  in   all  Godlines  and  Hon- 

ejiie,  i  Tim.  2.  [2.]  ? 

Perfecu-        Truth.    I    anfwer,  and   cry  out,  how   long,   how 

Chriils      ^^'^g  Lord,  before  thou  avenge  the  bloud  of  thy  holy 

Sheepe      ones,  againll:  them   that   dwell  on  the  Earth,  both 

pretend     bloiidie^PapUls  and  bloudie  Proteftants?    Out  of  their 

to  fflVC  I   '-'  'J 

them  and  owne  Mouthes  fhall  Piipifts  and  Protejlants  be  con- 
kill  none  demned  for  llaughtering  Chrijt  fefus  (the  Shepheard) 
Wolves     ^^  ^^^  poore  Sheepe  and  Servants,  and  efpecially  the 
bloudie  Papijl,  for  alledging  that  Scripture,  for  the 
Popes  bloudie  Butcher ie,  [Arife  Peter,  kill  and  Eate :] 
yet  all   pretending  to  ^iwe.  the  Jheepe,  and  onely  to 
relifl:  Wolves,  Thieves,  &c. 
Antichrf-       But  more  punctually  Mafler  Cotto?i  well  knowes, 
nan  Min-j-j^^j-    \^    j.}^g    Myjlerie    of    Antichrijlianifme,     many 
Thieves,    thouland  Antichrijlian  Wolves  pretend   ftrongly   to 
be  the  harmles  Jljeepe  of  Chrif  fefus,  yea  his  ten- 
der and  carefull  Shepheards,  yet  are  but  Antichrijlian 
Thieves  and  Robbers,  who  cannot  dig  and  to  beg  are 
afhamed,  and  therefore  finde  it  bell:  to Jleale  and  rob, 
whole  Parijljes  and  Provinces,  whole   Nations,  &c. 
for  Livings,  for  Betiefices,  for   Bipopricks,  Cardinal- 
fnps.  Pope  domes,  &c. 
Hireling        Peace.   What    kinde    of    Sheepe    and     Shepheards 
Minifters.  (Chrifl  Jefus  will  fmde  out  fhortly)  are  thofe  Hire- 
lings, Papijl   or   Protejlatit,  who  no  longer  peny,  no 
longer  pater?ioJler,  no   longer  pay,   no   longer  pray, 
nor  preach,  nov  fajl,  nor  convert.  Sec. 


'The  bloody  Tenent  yet  more  bloody.  423 

Truth.  Thefe  Babylonian  Rivers  fhall  at  lalT:  be 
ftopt :  God  and  [253]  Man  fliall  agree  to  ftop  them  : 
The  truth  of  that  holy  Myjlerie  of  that  great  Ex- 
change ihall  be  opened,  Revel.  10.  [Rev.  18.]  And 
Peoples  eyes  fliall  be  opened  to  fee,  how  thefe  myjli- 
call  Marchants  of  the  Earth  (pretending  to  be  the 
great  Sellers  of  Tr'uth)  have  been  the  greateft  Deceiv- 
ers, and  Cheators,  th.t  greateft  Thieves  and  Robbers  in 
the  World. 

Peace.  But  M""  Cotton  will  fay,  Gods  people  would 
live  "iX  peace  in  Godlinejfe  and  Honejlie,  i    Tim.  2.  i.Fryars  in 
as  Paul  profelfeth,  ABs  25.  8.  _  f^^'^ 

Truth.  I  remember  when  old  Chaucer  puts  this  the  Ckrgie 
^erie  to  the  foure  chiefe  forts  of  Fryers  in  his'"""',"'"^ 
Time  [which  of  xhe.  foure  forts  is  the  beft]  he  finds 
every  sort  applauding  it  felfe,  and  concluding  the 
other  three  forts  of  Fryers  to  be  Liars:  whence 
in  conclufion  he  finds  them  all  guilty  of  Lying  (in  a 
round)  before  God,  for  all  profeft  themfelves  to  be 
the  only  godly  men.' 

•  The  reference  in   the  text  is  clearly  "For  I  have  fonded  the  freres 

not  to  any  poem  of  Chaucer's,  but  to  the  Of  the  foure  ordres  ; 

Crede  of  Piers  Ploughman.     In   that  the  But  thei  ben  fulli  faithles, 

writer  goes  through  the  experience  which  And  the  fend  sueth." 

Williams   here  relates.      Seeking   for    a         Williams  may  have  been  led  to  afcribe 

creed,  he  says,  ^j^j^  ^^^^  ^^  Chaucer   from  the  faft  that 

"  Firft  I  frayned  the  freres,  another   poem   of  the   fame    period,  and 

And  they  me  fulle  tolden,  with  the   fame   fpirit  towards  the  clergy 

That  all  the  fruyt  of  the  fayth  of    the   time,    called   Piers   Ploughman's 

Was  in  her  foure  orders."  Tale,  was  inferted,  though   without  rea- 

He  queftions  the   Minorites,  the  Car-  '°f'.  ^^'"^"g    '^=   /oj^s    of    Chaucer, 

melites,  the  Dominicans,  and  the  Auftins,  ^'l^)".'    N""  ""^  ^''"^  '^  P'  ^-   I"' 

and    they  abufe  each  other   and   furnifh  troduftion,  i :   xxvi. 
him  no  fatisfaftion. 


424  T^he  bloody  Tenent  yet  more  bloody. 

I  may  now  ask,  who  among  all  the  forts  of 
Churches  and  Minijiers  applaud  not  themfelves  (like 
the  Fryars  in  Chancers  dayes)  to  be  Chr'ijls  onely 
Churches,  Chrijis  Mmijlers,  &c.  And  who  among 
the  feverall  forts  of  fuch  as  are  Gods  people  indeed, 
believe  not  their  own  Godlines  (or  worfliipping  of 
God)  to  be  onely  right  and  Chrijiian  ? 

Peace.  What  now  if  each  fort  Ihould  enjoy  Mag- 
ijirates  of  their  own  profejjion  and  Way  ? 

Truth.  The  bloudie  Tenent  will  unavoydably  fct 
them  altogether  by  the  Eares,  to  try  out  by  the 
lo7igeJi  Sword,  and  Jlrongeji  Anne,  which  Godlines 
mull:  live  in  peace  and  quietnes :  But  as  for  that 
Scripture,  i  Tim.  2.  [i.  2.]  I  have  (as  I  believe)  fully 
debated  it,  in  the  Examination  of  the  Afo^f//,  and  made 
it  evident  how  farre  from  all  GodVmes  and  Hotiejlie 
that  holy  Scripture  is  perverted. 

Peace.  M''  Cotton  in  the  next  paffage  being 
charged  with  partiall  dealing,  and  a  double  ivaight 
and  ?neajure,  one  for  himfelfe  and  another  for  others; 
M""  Cotton  in  effed:  answereth,  that  it  is  a  true  and 
jufh  Complaint  againft:  perf edition  and  perfecutours, 
but  not  againft  them,  for  they  are  Righteous  and  not 
Apojiates,  Seducers,  Hereticks,  Idolaters,  Blafphe- 
mers,  &c. 

Peace.  What  doth  Mafter  Cotton  anfwer,  but  what 

all  religions,  fects,  and  feverall  forts  of  ivorjhippers  in 

the   world :    all   religious    Priejls    and   Church-rnen 

plead.  We  are  Righteous  ? 

The         253]     Peace.  Yea,  the  very  Turkes  and  Mahumetans 

Turkes     challenge  to  themfelves  true  Faith  in  God,  yea,  whe- 


The  bloody  Tenent  yet  more  bloody.  425 

ther    Jews,  Antichrijiians  or     ChrijUans,    they    all  t^ernfelves 
call  themfelves  Mufebnanni  that  is  the  right  belee-^j^j^p_ 

vers, '  manni,  or 

Truth.   It   is   not   so   great   wonder   then   if   the  f'^*'' ''*" 
popijh  and  protejiant  fecfts,  and   tninijiers  of  worjlnp 
cry  out  (as  men  use  to  doe  infuits  of  Law  and  pre-  rible  par- 
tences  to  the  Croivne)  We  are    righteous,  my  title  istialiteof 
good,  and  the  beji.     We  are  holy,  we   are    Orthodox^^^^^'^^' 
and  godly  :    You  mufl  fpare  us,  beleeve  us,  honour  us, 
feed  us,  protect  and  defend  us  in  peace  and  quietneffe. 
Others  are  Hereticks,  Apojlates,  Seducers,  Idolators, 
Blafpheniers,  ftarve  them,  imprifon  the7n,  banifli  them, 
yea  hang  them,  burne  them  with  fire  and  fword  pur- 
fue  them. 

Peace.  When  it  was  urged  (by  way  of  preven- 
tion) that  perfons  truly  profeffing  Chrijl  Jesus  be  the 
fheep,  and  they  cannot  perfecute  ; 

Firft,  Becaufe  it  is  againft  the  nature  of  Sheep 
to  hunt,  no  not  the  Wolves,  that  have  hunted  them- 
felves, &c.  Master  Cotton  anfwers,  Firft  if  the 
fimilitude  be  fo  fbretched,  then  if  a  Magijlrate  be 
2ijheep,  he  ought  not  to  punifh  rohbers,  adulterers, 
murtherers,  &c. 

'  "The  term  fignifies  'refigned  to  God'  Hiji.  of  Mohammedanifm,  quoted  in  Ock- 

and  is   the  dual   number   of  the  fingular  ley,  HiJl.  of  Saracens,  note,  p.  13. 

mojlem,   of  which   muslimim    is    the   plu-  In  a  learned  article  by  Mr.  Deutfch,  of 

ral."     Brande,  Cyclopadia.  the  Britifli  Mufeum,  in   Lond.  Qy.  Rev. 

"  Iflam   or  Iflamifm    is    faid    by    Pri-  Oct.  1 869,   the  derivation   of  the  word 

deaux,   to   (ignify   the   Saving    religion ;  Muflim  is  traced.    He  fays,  "  The  word 

by  Sale,  refigning  one's  felf  to  God  ;  by  thus  implies  abfolute  fubmiffion  to  God's 

Pocock,  obedience   to   God  and  his  pro-  will — as   generally   afliimed — neither    in 

phet ;   Moflem  or  Muffulman  is  a  deriva-  the    firft  inftance,   nor    exclufively,    but 

tion   from    Eflam    or  Iflam,   and    is  the  means  on  the  contrary,   one   who  ftrives 

common  name  of  Mohammedans."  Mills,  after  righteoufness  in  his  own  ftrength.'' 

54 


426  The  bloody  Tenent  yet  tnore  bloody. 

2  "  Paul  was  a  sheep,  and  yet  he  ftrook  Rlifnas 
with  blindneffe,  A6ls  13.   [11.] 

3  "  (Saith  he)  when  the  Wolfe  runs  upon  the 
"Jheep,  it  is  not  againft  the  nature  of  the  true  Jljeep 
"to  run  to  the  true  Jljeepherd,  and  is  it  againft  the 
"nature  of  the  true  Sheepherd  to  fend  forth  his 
"Dogs,  to  worrie  fuch  a  Wolfe,  without  incurring 
"  the  reproach  of  a  perfecutour. 

Truth.  To  the  firft,  the  finger  of  true  DftinBion 
will  eafily  untie  thefe  feeming  knots. 
Mifticall        Sheep  therefore  are  two-fold,  tiaturall  and  mijlicall. 

Againe,  mijlicall  are  two-fold,  Firft,  Civill,  and 
fo  all  Magijlrates  have  rightly  been  called  Sheep- 
herds  and  the  peopleyZ^ff/*. 

2  Spiritual!,  and  fo  Chrijl  fefus  giive  pajl or s,  that 
is   Sheepheards  and   Teachers,  and   all   Believers  and 
followers  of  fefus  are  jlxep. 

On  the  contrary  there  are  naturall  and  mijlicall 
wolves  :  of  tiiifticall  fome  oppofe  the  fpirituall,  and 
fome  the  Civill  State,  and  fome  both,  who  muft  be 
relifted  by  the  proper  Jljeepheads,  and  [254]  proper 
weapons  in  each  kind,  and  to  confound  thefe  is  to 
deceive  and  to  be  deceived. 

Peace.  Upon  the  ground  of  this  DiJlinBion  we 
may  eafily  perceive,  that  a  Shepheard  in  Civill Jiate, 
of  what  Religion  foever  he  be,  as  a  Shepheard  of 
the  people  he  ought  to  defend  them  by  force  of 
Civill  arms,  from  all  oppreflions  of  body,  goods, 
chajlity,  name,  &c.  This  doth  the  Magifrate  as  a 
Shepheard  of  the  Civill  ft  ate  and  people,  confidered 
in  a  Civil  refpedt  and   capacity,  and  this  ought  all 


The  bloody  Tenent  yet  more  bloody.  427 

the  Magijlrates  in  the  world  to  doe,  whether  they 
be  fieep  or  no  themfelves  in  another  refpeft,  that 
is  in  a    fpirituall  and  Chrijlian., 

Truth.  Yea,  and  if  a  Magijlrate  be  a  fieep  or  a 
true  Chrijlian,  who  feeth  not  that  he  punifheth  not 
the  robber,  adulterer,  tnurtherer  as  a  fpirituall  yZvj>- 
heard  with  fpirituall  weapons,  but  as  a  Civill  Shep- 
heard  with  a  Civill Jiaffe,  /word,  &c  ? 

Tis  true,  Paul  was    a  Jheep,  that   is  a  fpirituall  ■?'"•'{  -^^ 
Jheep',   he  alfo  was  a  fpirituall  Shepheard,  and  Elimas  ^^■^'^f 
was  a   Wi5/^   oppoling  fpiritually,  and   P(2«/  in  his  blind  con- 
oppofition   ftrook  him  blind.     i'/r/izV/^  is  two-fold, '''^"^'^• 
fpirituall  and  corporall:    And  all  ih.e  Jheep  oi  Chriji 
as  fpirituall,  are  alfo  Lyons  and  armed  »/^«,  and  fo 
doe  ^r\k.e  fpiritually. 

Peace.  It  will  be  laid  that  Paul  ftrook  both  fpi- 
ritually and  corporally. 

Truth.  Corporal Jir oaks  may  be  confidered  either 
ordinary  or  mediate,  by  force  of  amies,  fire  and 
fword,  &c.  or  extraordinary  and  immediate,  fuch  as 
it  pleafed  God  to  ufe  himfelfe,  and  his  holy  Prophets 
and  Apojlles  by  his  power :  Now  'tis  true,  in  this 
fecond  way,  (even  in  fpirituall  cafes)  Gods  Jheep 
which  hath  been  indued  with  power  above  na- 
ture, that  is  of  miracles,  have  plagued  Egypt,  have 
burnt  up  Captaines  and  their  Fifties,  yea  pluckt  up 
Natiojis  and  Kingdo?nes  as  'Jere?nie :  Peter  kild  Ana- 
nias and  his  wife,  Paul  ftrook  Elimas  blind,  and  the 
two  witnefles  confume  their  Enemies  with  fire  out  of 
their  mouths. 

If  either  of  thefe  ftiould  doe  this  ordinarily,  that^^  '''^   . 

•'  power   01 

is,   by  ordinary  means    (for  inftance,  if  Peter  had  miracles. 


428  The  bloody  Tenent  yet  more  bloody. 

killed  Ananias  with  a  Sword,  or  Paul  beat  out 
Elimas  his  eyes  with  a  Fiji  or  ftone)  they  ought  to 
have  been  punilhed  by  the  Civill  Jlate,  as  opprefTors 
of  the  people,  and  tranfgrefTors  againft  Civill  peace, 
&c.  But  performing  [255]  thefe  executions,  by  a 
fpirituall,  divine  and  miraculous  power,  above  hu- 
mane reach  :  all  that  heard  were  to  acknowledge, 
and  feare  and  tremble  at  the  holy  Spirits  might : 
of  this  gift  of  miracles,  I  fay  as  the  Lord  yejus 
fpake  touching  the  gift  of  Continency,  he  that  can 
receive  it,  let  him  receive  it. 

Peace.  By  what  hath  been  faid,  I  fee  Mafter  Cot- 
tons laft  anfwer  will  be  more  ealily  satisfied  :  when 
the  Wolfe  runneth  ravenouily  (faith  he)  upon  the 
Jheep,  is  it  againft  the  nature  of  the  trxitjljeep  to  run 
to  their  Shepheards  ?  and  it  is  not  againft  the  nature 
of  the  true  Sheepherd  to  fend  forth  his  Doggs  to 
worrie  fuch  a  VVolfe,  &c  ? 

Truth.    Majier   Cotton   (doubtlelfe)    here  intends 

mijlicall  fieep,    and    Shepheards,    and    Wolves  and 

Doggs,  and  preffeth  the  iimilitude  from  the  naturall 

(heep  in   Civill  refpeft,  he  cannot   here  mean    (for 

that  is   not  the  ^ejlion)  whether   JVolvifi-fnen  op- 

prefling  the   Civill  Jlate  are  to  be  refifted  and  fup- 

prefled  by  civill  weapons,  &c. 

Spirituall        Concerning  Spirituall  Jheep  then  :    the  firft  quejlion 

(heep  and  is :   If  the  wolfe  ruus   ravenoufly  upon    the  Sheep,  is 

confidered  ^^  againft  the  nature  of  the  true  Sheep  to  run  to  their 

Shepheard?  I  anfwer,  a  fpiritual  Wolfe  (a  falfe  Teacher, 

&c.)  may  be  faid  to  run  ravenoufly  upon  2i  fpirituall 

Jheep,   by  fpirituall  affault  of  Argument,    Difpute, 

Reproach,  &c.     The  fame  man  as  a  civil  wolfe  (for 


The  bloody  Tenent  yet  more  bloody.  429 

so  we  muft  fpeake  to  fpeake  properly)  may  alfo 
run  upon  a  sheep  of  Chriji  by  Chill  Armes,  that  is 
in  a  Chill  refpeSt,  upon  Body  and  Goods,  &c. 

If  now  the  Wolfe  ravin  the  hrll:  way,  ihtjheep  of 
Chriji  may  and  ought  to  run,  to  the  Lord  Jefus 
(the  great  M""  Shepheard)  and  to  fuch  under  and  in 
inferiour  Shepheards  as  he  hath  appointed  (if  he  can 
attain  to  them.) 

If  the  fecond  way,  the  Jheep  (belide  running  to 
Chriji  "Jejus  by  prayer,  and  to  his  Ordinances  and 
Officers  for  advice  and  comfort)  may  run  to  the 
Civill  Magijlrate  (appeahng  to  Ccejdr,  &c.)  againft 
fuch  uncivill  violence  and  opprelTion. 

Peace.  Mine  heart  joyfully  acknowledgeth  the 
Light  mine  eye  feeth,  in  that  true  and  necelfary 
diJiinSiion :  Now  to  the  Second  ^ejlion,  is  it  againfl 
the  nature  of  the  true  Shepheard  (faith  M""  Cotton) 
to  fend  forth  his  Doggs  to  worrie  fuch  a  wolfe,  &c. 
256]  Truth.  M""  Cotton  here  difcourfing  of  Chrijls 
Jheepe,  and  Chrijls  Shepheards,  Reafon  would  per- 
fwade,  that  the  Shepheards  or  Pajiours  here  intended 
fhould  be  the  Shepheards  or  Pajiours  appointed  by 
Chriji  J  ejus,  Ephef  4.    [11.] 

Peace.  If  fo  he  fliould  attend,  it  well  fuits  with 
the  fpirit  of  fome  proud  and  fcornfull  (pretended) 
Shepheards  of  Chriji  Jejus  in  the  World,  who  have 
ufed  to  call  their  Clarkes,  Sumners,  ProSlors,  and 
Purfevants,  their  hunting  Dogs,  6cc. 

Truth.  But  fuch  Dogs,  (as  yet)  the  Independent 
Pajiours  or  Shepheards,  keepe  not. 

Peace.  Yea  hut  the  Pope  (to  fpeake  in  M""   Cottons^,    „ 
phrafe,  yet  with  all  humble  refpedt  to  Civill  Authori-  and  all 


43°  The  bloody  Tenent  yet  more  bloody. 

proud  Po-//^^  the  bleffed   Ordinance  of  God  and   Man)   I  fay 

and  Ckar-  ^he  Po/)^  keeps  fuch   T)ogs  good  ftore,  yea  T)ogs  of 

gie  ufe  the  all  forts,  not  onely  of  thofe  lefTer  kindes,  but  whom 

p  ^  he  ufeth  as   his  Dogs,  the   Emperours,   Kings,  and 

but  as       Magijirates  of  the  World,  whom  he  teacheth  and 

Dogs.       forceth  to  crouch,  to  lie  downe,  to  creepe,  and   kiife 

his  foote,  and  from  thence  at  his  beck  to  flie  upon 

fuch  greedie  Wolves,  as  the    Waldenfes,  Wicklevijls, 

HuJJites,  Hugonites,  Luthera?is,  Calvinijls,  Protejiants, 

Puritans,  Sectaries,  &c.  to  imprifon,  to  whip,  to  ban- 

ijh,  to  hang,  to  head,  to  burne,  to  blow  up  fuch  vile 

Here  ticks,  Apojlates,  Seducers,  Blafphemers,  &c. 

But    I   forget,    it    will    be    faid,   the    Protejiants 

Grounds  and  praBices  differ  from  the  Popes  as  far  as 

Light  from  Darknes,  and  how  ever  the  Pope  ufeth 

the  fecular  power  and  Magijirates  thereof,   but  as 

Dogs  and  Hangmen,  yet  the  Reformed  Churches  teach 

and  practice  better. 

The  Pro-       Truth.  'Tis  true  (fweet  Peace)  the  Protejiants  pro- 

Cleargie    f^lTe  greater    honour    and   fubje£lion    to   the    Civill 

their  deil-  Magi/Irate :     But  let  plaine  Englijh  be  fpoken  and  it 

MaeTs-^     ^^^^   ^^  found  that  the  Protejlatit  cleargie  (  as  they 

trates.       will   be   calld)   ride   the  backs   and  necks   of  Civill 

Magijirates,  as  y«//K  and  as  heavily  (though  not  fo 

potnpoujly)  as  ever  the  great  Whore  fat   the  backs  of 

Popijlj  Princes. 

Peace.  The  Protejlant  Cleargie  hath  yeelded  up  the 
temporall  fword  into  the  hand  of  the  temporall  State, 
Kings,  Governours,  &c.  They  proclaime  the  Mag- 
ijirates, Head  of  the  Church,  Defenders  of  their 
Faith,  the  Supreame  Judges  in  all  caufos  as  well 
Ecclejiajlicall  as  Civill. 


The  bloody  Tenent  yet  more  bloody.  431 

Truth.  'Tis  true,  they  make  the  Magijlrate  Head 
of  the  [257]  Church,  but  yet  of  what  Church  they 
pleafe  to  make  and  fafhion. 

They  make  himi  Defendour  of  the  Faith,  but  of 
what  Faith,  what  DoBrine,  what  Difcipli?ie,  what 
Members,  they  pleafe  to  admit  and  account  of:  And 
this  under  the  penaltie  of  being  accounted  either 
hereticall  (and  fo  Magijlrates  worthy  themfelves  to 
be  put  to  Death)  or  ignorant,  and  fo  not  fit  to  a£l 
(as  M''  Cotton  fayth)  but  muft  fufpend  their  power, 
untill  they  fubmit  to  the  Cleargies  pretended  Light, 
and  fo  be  learnd  to  fee  and  read  with  the  Cleargies 
SpeBacles. 

Peace.  To  this  purpofe  (indeed)  agrees  the  nextf^'"'?^"'^" 
pajfage,  wherein  M''.  Cotton  affirmeth,  that  although  i^"n°i^gyp 
all   the   Magijlrates  in  the   World  ought  to  punifh  of  Magif- 
Blajphemers,   Idolaters,  Seducers,  yet  this  muft  they"*'^^" 
not  doe  while  their  Confciences  are  blinde  and  igno- 
rant of  the   Truth,   and   yet  they  ceafe  not  to   be 
Magijlrates  (fayth  he)  although   they   cannot   per- 
forme  all  the  duties  of  Magijlrates. 

Truth.  Concerning  this  Jl ate d  Dutie  of  all  Mag- 
ijlrates, and  yet  fufpending  of  all  ignorant  Magif- 
trates  from  aSling,  according  to  this  their  Dutie  I 
have  fpoken  to  before  and  often,  I  now  add,  accord- 
ing to  M''  Cottons  Jimilitude,  if  the  Errours  of  others 
be  as  motes  in  comparifon  of  the  beames  of  this 
ignorance  and  blindnejje  in  Magijlrates,  which  he 
calleth  Beames,  it  will  be  found  that  he  renders 
thoufands  of  the  Magijlrates  of  the  World  as  unca- 
pable  to  be  true  Magijlrates,  as  an  heape  of  Timber 
to  be  an  Houfe,  which  wants  the  beames  and 
principalis. 


432    •  The  bloody  Tenent  yet  tnore  bloody. 

Peace.  The  funime  of  the  Differerice  in  the  laft 
pajfage  is  not  great,  nor  any  in  words,  for  fayth  M'' 
Cottons  Conclufion,  If  the  Difference  be  onely  in  the 
way  and  manner  of  the  Adminijlration  of  Chrijl,  and 
the  Difference  be  held  forth  in  a  peaceable  and 
Chrijiian  way,  Go^  forbid  a  5'/(2^  fhould  be  fhaken 
againft  fuch,  or  a  Sword  unfheathed. 

Truth.  Alas,  where  hath  lien  the  great  Difference 
between  the  Prelates  and  Prejbyterians,  the  Prejby- 
The  great  ^crians  and  Independants,   but   about   the   Wi^y   and 
ipirituall    Adt7iiniJlratio7i  of  Chrijls  Kingdot?ie  (for  as  for  matter 
'^'f"^"'^^^  of   DoBrine,  according  to   the   39   Articles  of  the 
late  Times  Church  of  England,   they  have  little  differd)  ?    Yea 
wherein  for  matter  of  DoBrine,  of  Faith,  Repentance 
and  Holineffe)  have  the  Churches  which  make  whole 
feperation,  or  fuch  [258]  as  goe  further  to  a  new  Bap- 
tifme,  wherein  have  they  differd   from   the  former  ? 
and  yet  we  know  what  Lawes  have  been  and  are 
extant  in   Old  and  New  England  againft  them,  and 
whiit  pra£tices  have  been  felt,  and  may  juftly  be  ex- 
pedted  both  from  the  Mother  and  the  Daughter,  if  a 
Of  reft     jealous   God  and  heavenly   Father  (for  our  unthank- 
[^°™jP^''"y«//«i?/^)  fhould  once  be  pleafed  to  finifh  this  late  and 
wonderfull  calme  and  moderation:    Which  yet  may 
juftly  be  feard  to  prove,  (as  Sea-men  ufe  to  obferve) 
but  a   Winters  calme,  and  they  fay,  a   Winters  calme 
(for  then  Jiormes  are  breeding)  is  as  bad  as  a  Sum- 
mers Jlorme. 


The  bloody  Tenent  yet  more  bloody.  433 

Exam:  of  Chap.  72.  replying  to  Chap.  75. 
Concerning  the   Tejlimonie  of  Aujliii. 

P^tffd'.iy  T  After  Cotton  finds  t-wo  faults  in  the  firft 
IV J.  entrance.  Firft,  that  Antichriji  fliould 
be  faid  to  be  too  hard  for  Chriji  at  voting :  2.  That 
Aujiins  Tejiimonie  ftiould  be  put  off  as  a  Rhetoricall 
Evafon. 

Truth.  To  the  firft,  it  will  fhortly  appeare  as  the 
Light  at  Noone  day,  what  packing  of  Votes,  and 
lifting,  and  muftring  up  of  Numbers  have  been  in  all 
Ages,  in  all  Councells,  in  all  Synods,  in  all  Parlia- 
ments, and  (falfely  fo  called)  Chrijiian  Countries, 
againft  the  Lord,  his  Chriji  and  Servants. 

Peace.  But  M^  Cotton  marvailes  that  when  the 
cafe  concernes  tolleration  of  Hereticks  and  Anti- 
chrijlians,  that  Antichriji  fliould  procure  more  Votes 
againft  Antichrifians,  and  that  Chrift  ftiould  pro- 
cure any  Vote,  though  fewer,  for  them. 

Truth.  To  expound  this  ridle ;  It  was  never 
affirmed,  that  Chriji  hath  any  Votes  for  the  tollera- 
ting  of  Hereticks  or  A?itichrifians  in  the  Religious. 
State  or  Church  of  Chrif,  but  in  the  Civill  State  or 
Common-iveale,  that  is,  in  the  common  field  of  the 
world  together. 

Secondly,  Not  onely  Antichrif  may  oppofe  fome 
Antichrijlians,  but  the    Ifrael  of  God  may  oppofe  Gods  chil- 
Ifrael:    Ephraim   may    be    againft     Manajfeh,    and^^^^j"*^ 
Manajfeh  againft  Ephraim,  and  both  againft  fudah  ?ig\\itzch. 
in  feverall   refpedls.       Have   not   the   Prejbyterians^^^^^  ^^^ 
been  againft  the  Independents,  and  the  Independents 
againft  the  Prejbyterians,  and  both  againft  fuch  as 
feperate  from  the  uncleannejjes  of  them  both  ? 
55 


434  '^^^  bloody  Tenejit  yet  more  bloody. 

259]  No  wonder  then  when  one  Anticbrijlian  Fac- 
Antichnf-  fjgfi  prevailes  to  crufli  another,  (and  therein  wraps 
againfl  ^P  Chvijl  Jefus  himfelfc  as  an  A?itichrijiian,)  that 
Antichr if- C-6rz/?  Jejus  fhould  finde  fome  Friends  and  Votes 
nans,  but  ^gainft  the  OppreJJlng  FaBlon,  though  the  number  oi 
ly  againil  the  opprejfours  doe  farre  excede,  and  caft  the  caufe 
Chrift.  (moft  commonly)  againft  Chriji  yefus,  as  a  Male- 
faBor,  a  Drunkard,  a  Glutton,  a  Deceiver,  a  tnad-man 
polTeft  with  a  Devil  I,  a  Seducer,  a  Blafphemer,  &c. 

Peace.  But  to  the  fecond,  let  us  Examine  the 
Reajms  againft  Aujllns  Argument  with  M''  Cottons 
defence  of  them. 

The  firft  anfwer  was,  that  foule-kllllng  was  of  a 
fpi'^ituall^  large  extent  in  Scripture,  which  may  reach  to  many 
murther.  y?/zj-  that  are  not  capltall;  M""  Cotton  replyes ;  the 
Anfwer  reaches  not  the  pohit ;  for  as  every  killing 
of  the  Body  is  not  a  capltall  crime,  fo  neither  is  every 
killing  of  xhefoule,  but  fuch  as  is  more  voluntary  and 
prefumptuous,  and  joined  with  ^ovciq  grojfe  and  mur- 
t herons  intent. 

Truth.  Aujlln  and  M^  Cotton  fpake  in  generall, 
without  diftindlion  oi  foule-murther  -ixi^  klllmg:  the 
Title  and  found  of  foule-murther  and  foule-kllllng, 
{hould  not  be  caft  abroad  like  Thunder  and  Llght- 
nmg,  with  a  late  excufe  that  we  intend  not  every 
foule-murther  and  killing. 

Peace.  Your  fecond  Argument  was  from  the 
Dlfjlmllltude  of  bodily  and  fplrltuall  Death :  Body- 
kllllng  is  but  once  and  for  ever,  but  a  foule  killed 
may  recover,  &c.  M''  Cotton  replyes,  that  the  very 
attempt  o{  foule-kllllng  is  capltall,  Deut.  13.  10. 
Truth.   Firft,  then  the  Dlfjlmllltude  or  Difference 


The  bloody  Tenent  yet  more  bloody.  435 

remaines  good,  between  the  nmrthering  of  the  body, 
and  the  killing  of  the  foule  or  inner  man ;  contrary 
to  his  Anfwer  foregoing. 

Secondly,  Concerning  this  attempting  I  have  fpo-  Touching 
ken  ehewhere,"  and  proved  i\\?itjpiritiially  it  may  be 
made  good,  againft  a  Chrijlian  Ifraelite,  falHng 
away  from  Chriji,  zwd  feducing  others;  but  literally, 
againft  fuch  attempting  againft  any  mans  prefent 
Religion  or  WorJIjip,  (in  any  Civill  State  all  the 
World  over)  it  cannot  be  taken,  becaufe  the  whole 
world,  the  Nations  and  peoples  of  it  cannot  parallell 
this  State  of  IJ'rael,  whence  this  plea  is  taken. 

Peace.   I  prelume  (Deare   Truth)  you  would  not 
excufe  and  extenuate  xkiQ  piinijhment  of  a  Soule-Trai- 
tour  lindfeducer,  now  under  the  Gofpel. 
260]    Truth.  No ;   I  aggravate  the   leaft  attempt  of  rpj^^  ^^1:^- 
foule-murther,  and  the  leaft  prejudice  or  hindrance  to  oufness  of 
Eternall  Life,  infinitly  above  what  is  temporall  and  j?"^"/!?^' 
corporall  jnurther,  when   either   Hujhand  or   Wife,  blocks. 
Brother  or  Sijier,  King  or  ^leetie.  Synod  or  Parlia- 
ttient  fhall  lay  a  fumbling  block  in  the  heavenly  way, 
or  grieve  or   offend  the   leafl:   of  the   littles  ones  of 
Chrif  jfefus,  and  fuch  dreadfull  punijljment  fhall  all 
even  the  highefl  and  greatef  finde,  who  now  feeme 
to  forget  the  Millfone. 

Peace.  The  third  argument  was  from  the  differ-  Punilhing 
ent  punifliment  which  Chrif  fefus  hath  appointed  of  Sedu- 
for   Soul-killing,    to    wit,  by   the    two  edged  fword,  '^"^' 
which  comes  out  of  Chrif  s  mouth,  which  is  able  to 
cut  downe  Herefe,  and  to  flay  the  foul  of  Hereticks 
everlaftingly. 

Mafter    Cotton    replies,    this    anfwer    hath    been 

■  p.  181,  supra. 


43 6  T^he  bloody  Tenent  yet  more  bloody. 

removed  above :  Church  cenfures  are  fufficient  to  heal  the 
Heretick,  if  he  belong  to  God,  and  to  remove  the  guilt 
of  his  wickednejfe  from  the  Church,  but  not  to  prevent 
fpreading,  ^c.  nor  to  clenfe  the  Common-icealth  from 
fuch  rebellion  as  hath  been  taught  by  him  agai?ijl  the 
Lord. 
Common-       Truth.  Above   hath   alfo  been   fliewen  the  fove- 
vvealetwo-raigne    excellency    and  power    of    Chrijls    fpirituall 
Rebeflion  i^icanes   againft    fpirituall    infeftion :     Above   hath 
two-fold,   alfo    been    fliewen     the    two-fold    Common-wealth', 
Firft,  the  Civill  and  naturall;  Secondly,  the  fpirit- 
uall, religious  and  Chrijlian. 

Rebellion  alfo  again  It  the  Lord  hath  been  proved, 
two-fold,  Firft,  fpirituall,  againft  himfelfe  in  point 
of  his  more  immediate  worjhip  and  fervice,  for 
which  he  hath  provided  not  onely  the  vengeance  of 
eternall  fre  approaching  (according  to  the  degrees 
and  hainoufnelfe  of  fuch  rebellion)  but  alfo  prefent 
fpirituall punijhment,  far  exceeding  all  corporall pun- 
ijhmejit  and  torment  in  the  world. 

2  Rebellion  againft  God  is  temporall  and  more 
mediate,  as  it  is  a  refjlance,  oppoftion  or  violation  of 
any  Civill  ftate  or  order  appointed  by  God  or  Men. 
Now  to  confound  thefe  together,  (and  to  hover  in 
generall  tearms  of  Rebellion  againft  the  Lord)  is  to 
blow  out  the  Candle  or  Light,  and  to  make  a  noife 
in  the  dark,  with  a  found  and  cry  of  a  guilty  Land, 
a  guilty  State,  f oul-murt her ers,  foul- killers,  hereticks, 
blafphemers,  feducers,  rebels  againft  the  Lord,  kill 
them,  kill  them,  &c. 

Suppofe  thefe  foul- murt her ing  Hereticks,  Seducers, 
&c.  be  as  [261]  full  of  vexation  and  mifchief  as  the 


The  bloody  Tenent  yet  more  bloody.  437 

Mujketoes  or  Wolves  in  New  England  or  other  Coun-  Myfticall 
tries  ;  It  were  to  be  wifhed,  (but  never  can  be  hoped  g^j  jviuf. 
in  this  world)  that  every  Civill Jlate,  City  and  Towne  ^eetoes, 
in  the  world,  were  free  from  fuch  myJUcall  diXidi  foul- 
vermin:     The  poor  Planter  and   Partner  is  glad,  if 
his  houfe  and   chamber,   if  his  yard  and  field,  his 
family  and  cattel,  may  be  tolerably  clear  from  fuch 
annoyances,    however    the     Woods    and    Wildernes  v 

abound  with  them  :  They  that  are  of  fuch  Jierie 
pragmaticall  reftles  fpirits,  that  they  content  not 
themfelves  to  keep  the  Parme  and  Houfe  of  the 
Church  of  Chriji  free  from  fuch  InfeSlion  &  annoy- 
ance, but  rage  that  fuch  vermin  are  fuffered  in  the 
worlds  Wood,  &c.  It  is  pity  but  they  had  their  ful 
employment  and  tafke,  to  catch  and  kill  even  all  the 
fwarmes  and  Heards  of  all  the  Mujkeetoes  and 
Wolves,  which  either  the  Wildernes  of  America,  or 
the  whole  World  can  afford  them. 

4.  Peace.  Accordingly  the  Fourth  Argument  was 

from  Chrifs  tolerating  oi  foule-killers  to  live  in  the 

field  of  the  World,  though  not  in  the  Garden  of  the 

Church:  M""  Cotton  replyes,  this  hath  been  largely 

and  fully  refeld'  above. 

Truth.  It  is  true,  the  Difculfer  alledged,  and  M'' 
Cotton  refuted  the  Expoftion  of  this  Parable,  but 
whether  of  them  according  to  the  minde  of  Chrifi 
"Jefus,  let  every  reader  uprightly  judge  with  feare 
and  trembling  at  the  word  of  the  Lord. 

Peace.  The  Fifth  Argument  was  from  the  Impofi- 
bilitie  of  killing  any  foule  by  a  Heretick  :  M""  Cotton 
anfwers,  this  is  againft  Ptf«/ himfelfe,  i  Cor.  8.  11.    „-  „    , 

Truth.  As   I  fpake  unto  the  Argument  of  the  Im-  killing. 

'  Refelled — refuted. 


438  The  bloody  Tenent  yet  more  bloody. 

pojjibilitie  of  the  perifliing  of  any  of  Gods  ILkSl,  fo 
here,  the  ufing  of  fuch  an  Argument  is  far  from 
undervaluing  or  tiegleSiing  of  any  of  the  meanes  or 
Ordinances,  naturall  or  fpirituall,  which  God  hath 
gracioufly  appointed,  but  to  condemne  the  over- 
wife  and  over-bujie  Heads  and  Hands  of  Men,  adding 
their  Inventions  to  Gods  Appointments,  as  if  weake 
and  infiijjicient :  whereas  Gods  number  of  livifig  and 
dead  2ive  certaine,  and  through  the  meanes  which  he 
hath  appointed  for  life  fhould  faile,  and  notwithftand- 
ing  all  other  meanes  in  the  World  ufed  by  men  as 
helps  and  hindrances,  yet  his  holy  End  fliall  not  be 
dil'appointed,  but  fulfilled. 

Befide  the   Difference  between  foule-killing  and 

body-killing,   is   but   (as    M""  Cotton  here   ufeth   the 

word)yo  much  as  in  us  lieth,  [262]  that  is  by  attempt 

or  endeavour,  which  may  be  many  wayes  fruftrated, 

and  difappointed  by  the  holy  hand  of  God,  and  the 

foule  yet  faved  and  live  in  the  day  of  the  Lord  fefus. 

Touching       Peace.    Whereas  you  faid,  that  the  imprifoning  of 

ReH  ions  M^'^  ^^^   ^   Nationall  or   State   Religion  is  guiltie  of 

their  DefruElion,  together  with  the  monjlrous  fword 

of  Civill  Warres,  which    cuts   off  Men    from    all 

meanes  of  Repenta?ice. 

M""  Cotton  anfwers;  If  the  Religion  be  good,  it  is 
no  Imprifonment :  If  it  be  naught,  then  there  fhould 
be  no  Imprifonment. 

To  the  fecond  (fayth  he)  this  Feare  is  caufeles, 
for  if  Men  belong  to  God,  he  will  give  Repentance, 
and  how  ever  (fayth  he)  Gods  revealed  Willh  full- 
filled  in  their  juft  Executions. 

Truth.  I  could  here  ask  M''  Cotton  where  (amongft 


The  bloody  Tenent  yet  more  bloody.  439 

all  the  Religions  and  IVorJhips  oi' the  Jofim's  of  men)  Gods 
he  ever  met   in   the   icljole   World,  with   above  one q^^^q^^^ 
Nation,   which  Nationally  profeft   a   true   Religion  ;ie.  Nation 
and  where  ever,   lince  Chrijl  J  ejus,   ending   of  the^"       "8- 
fiadoives,  any  State,   Religion,  or   Nationall  Worjhip 
can    be    found    true;     notwithftanding    M''    Cotton 
knowes  I  grant  Gods  people,  in  Kingdomes,  Nations, 
Cities,    Toivnes,  &c.    to   be   Gods   Kingdome,   Nation, 
Citie,  &c. 

Peace.  And  fmce  M""  Cotton  fpeakes  thus  of  Im- 
prijonment,  me-thinkes  that  every  peaceable  man  and 
li'onian  may  bring  in   here  againft  him,  at  the  Tr/- a  State 
bunall  oi  Chrijl  J  Jus,  an  AStion  of  falfe  Imprijon-  Religion  a 
ment   (indeed   falfe   every   way)    not  onely    of    the^'^'°"' 
fenlible  and  outward  man,   but   of  the  moft  noble 
and  inner  part,  the  niitide,  the  spirit,  and  ConJ^cience; 
for  who  knowes  not  that  'JeruJ'alem  it  felte  may  be 
a  prifon  to  falfe-hearted   Shitnei?     Who   hath   not 
found  a  pallace  a  prijon,  when  forc't  to  keepe  within 
it  ?  yea   conjitie  a  man  to   his  own  houjl'  and  home, 
though  deare  and   familiar,  and   moil:    intimate   to 
him,  his  owne  houje  during  that  force  and  rejlraint,     .   • 
is  a  prijon  to  him. 

Truth.  Yea  it  is  moft  wofully  found  evident, 
that  the  befl:  Religion  (like  the  faireji  Whores,  ^nd^j-^j.^.^ 
the  mod  golden  and  cojllie  Itnages)  yea  the  moft  holy  Religion, 
and  pure  and  onely  true  Religion  and  JVorJhip, 
appointed  by  God  himfelfe,  is  a  Torment  to  that 
Soule  and  Confcience,  that  is  forc't  againft  its  owne 
free  love  and  choice,  to  embrace  and  obferve  it  :  And 
therefore  whether  the  Religion  be  good  or  naught 
(as  Mf  Cotton  here   diftinguilheth)    there   ought  to 


440  The  bloody  Tenent  yet  more  bloody. 

be  no  forcing,  but  ihe.  fotile  and  winde  and  [263J 
confcience  of  man,  that  is  indeed  the  mati,  ought  to  be 
left  free,  as  in  his  Earthly  marriage-choice,  fo  here 
ten  thoufand  times  rather  in  his  heavenly  and 
fpirituall. 

Peace.  But  what  fay  you  to  his  unmercifull  con- 
clujion,  in  the  bloudlhed  and  dejlruflion  of  fo  many 
Of  the  thoufands  and  Tiiillions,  formerly  and  \nte\y  Jlaine  and 
wtrres.  furthered  by  this  bloudie  Tenent  of  perfecution  ? 
Yea  the  late  and  lamentable  Jheames  of  Englijh 
bloud,  and  the  bloud  of  our  neighbours,  friends. 
Brethren,  Parents,  powred  forth  by  thefe  late  Epif- 
copall  or  Bijhops  Warres  ?  M""  Cottons  conclufion 
is.  The  revealed  will  of  God  (fayth  he)  is  fullfilled 
in  their  juft  Execution,  whether  they  belong  to  God 
or  no. 

Truth.  I  wifli  Mf  Cotton  more  mercy  from  God, 
The  blou-and  a  more  mercifull  minde  towards  the  afflidled, 
dieTenent^nj  J  f^y  ^g  jj^g  Lord  Jefus  faid   in   the    cafe   of 

the  rivers  ?/^'''^^  •"  Grczi  offences,  Nationall  offences  will  come 
of  Bloud,  for  Religions  Jake,  for  Nationall  Religion  fake,  but 
*"^"  woe    unto  thofe  that  beare  the   guilt   of  fo  many 

thoufand  y^^w^/^/eTJ-,  ??!urders,  ravijhitigs,  pluriderings, 
&c.  The  Pope,  the  Bijhops,  the  Prejbyterians,  the 
Independants,  fo  farre  as  they  have  been  Aiithours 
or  A£iors  in  thefe  horrible  Calamities,  out  of  the  per- 
Jwajion  of  the  bloudie  Tenent  of  perfecution  for  Reli- 
gion and  Conjcience ;  the  voyce  of  fo  many  Rivers 
of  bloud  cry  to  Heaven  for  vengeance  againrt:  them, 
Warres  Peace.  But  may  not  (bleifed  Truth)   the  Jhvord  of 

for  Relig-  Civill power  which  is  from  God  [Rom.  13.  4.]  )  be 
'°"'  drawne  and  drunke  with  bloud  for  Chriji  his  fake. 


The  bloody  Tenent  yet  more  bloody.  44 1 

What  fay  you  (among  the  many  exa?nples  of  Religi- 
ous JVarres)  to  the  mofl:  famous  Battles  of  Conjlan- 
tine  againfl:  the  bloudie  perfecutor  Maxentius  ?  Was 
not  Conjiantine  Chrijls  Champion,  as  once  that  vali- 
ant Scanderbeg  cald  himfelfe  againfl  the  bloudie 
Turks  ?"■ 

Truth.    Sweet   Peace,  the   sword  of  Civill  power  Conftan- 
was    Gods   sword  committed    by    Gods    moft    wife'''^^-' 
Providence    into    the  hands    of  that    famous   Cow- ^^g  ^hrif- 
Jlantitie :     Doubtles    his    warre  was    righteous  andtians. 
pious,   fo    farre    as    he  broke    the    "Jawes    of   the 
opprejjing  perfecuting   Lyons    that    devoured    Chrijls 
tender   Lambes  and  Jheepe :     And   famous    was  his 
Chriftian  Edi£i,  (wherein  Licinius  joyned  with  him) 
when  he  put  forth  that  imperiall  Chrijlian  Decree,  Conftan- 
that  no  mans   Confcience  fliould  be  forced,  and  for  tines  Edia 
his   Relis:ion   (whether  to  the   Romane   Gods,  or  the^^*'.     . 
Chrijlian)  no  man  (hould  be  perfecuted  or  hunted  i^  Religion. 

'Maxentius  was  defeated  by  Conftan-  Beg,  or  Prince  Alexander.     In  1443  by 

tine,  Oct.  28,  312,  at  the  Milvian  Bridge,  llratagem  he  regained  the  throne  of  his 

near  Rome.      Gibbon,  Decline  and  Fall,  father    and    renounced   the    Mahometan 

chap.  xiv.  p.  168.      Eufebius  in  his  Life  faith.      For  twenty-three  years,  with  un- 

of  Conftantine  preferves  the  tradition  of  equal  arms,  but  with  unfurpaiTed  valor,  he 

his   becoming  a   Chriftian   through   this  reiifted  the  powers  of  the  Ottoman  Em- 

viftory,  and  the  vifion  of  the  cross  which  pire.     Marvellous   tales  are   told  of  his 

preceded.     Neander  lifts  the  ftory  criti-  fuperhuman   fize  and    ftrength,    and    of 

cally.    He  favs,  "It  was  not  until  after  three  thoufand  Turks  flain   hy  his  fingle 

his  viftory  over   the  tyrant   Maxentius,  hand.     As  Gibbon  fays,  they  "  muft  be 

that    Conftantine    publicly    declared     in  weighed  in  the  fcales  of  fufpicious  criti- 

favor   of  the  Chriftians."    Church  Hifto-  cifm."     Decline  and  Fall,  cV^-^.XyLvW,  ■^. 

ry,  ii.  7-12.  1 221.     Fox,   of  whofe  work    Williams 

George  Caftriot,   Prince  of   Albania,  feems  to  have  made  confiderable  ufe,  gives 

born  in  1404,  was  given  as   a  hoftage  by  many  of  thefe  ftories.     j4iSj  and  Monu- 

his   father   to  Sultan  Amurath   II.  when  ments,  i.  840. 

nine  years  old.     On  account  of  his  valor  ^  See  pp.  6,  j,fupra. 
the  Turks  gave   him  the  name  Ifcander 

S6 


442  "The  bloody  Tenent  yet  more  bloody. 

When  Conjiantine  broke   the  bounds  [264]  of  this 
his  owne  and  Gods  Edi£l,  and  drawes  the  sword  of 
Civill  power  in  the  fuppreffing   of  other  Confciences 
for  the  eftablifhing  of  the  Chrijiian,  then  began  the 
great  Myjierie  of  the  Churches   fleepe,   the   Gardens 
of  Chrijis  Churches  turned  into  the    JVilderneJfe  of 
Nationall  Religmi,  and  the   World  (under   Conjlan- 
tines  Dominion)  to  the  moft  unchrijlian  Chrijlendome. 
Never  any      Peace.    I  am    unqueftionably  fatisfied,  that  there 
T"^  iVr    ^^^  never  any  Nationall  Religion  good  in  this  world 
ligion  in    but   One,  and  fince  the   Defolation   of  that   Nation, 
the  World  there  was  never,  there  fliall  be  never  any  Nationall 
utone.     ^^/^^/(j;;  good  againe  :   and   this  will   be   moft  evi- 
dent to  fuch  as  hould  the  Truth  of  the  continua?ice 
of  ChriJls  vijible   Church  in   the  way  of  particular 
Congregations. 

6.  But  now  to  the  Sixt  Argument,  which  M''  Cot- 
to?i  thus  repeats  from  the  pojjibilitie  of  a  falfe  Teacher, 
&  2.  fpirituall  Wolves  recoverie  from  the  ejlate  of  a 
„     , .      foule-killer  to  become  a   foule- Saviour,  as  it  was  in 
P<jaA  blaf- the  cafe  of  Paul:     And   thus  he  anfwers  ;   If  men 
phemy  be-be  fuch  Blafphemers  and  fuch   Wolves,  as  Paul  was 
Conver-    before  his  Converjion,  neither  the  Law  of  God  nor 
fion.         fnan  would  put  fuch  a  Man  to  death,  who  finned  of 
Ignorance,  and  walked  (as  himfelfe  profefled)  in  all 
good    Confcience,  even   in   his    former    evill   times, 
A£ls,  23.  [i.]      But  as  for  fuch  as  apojiate  from  the 
knowne  truth  of  Religion,  and  feeke  to  fubvert  the 
foundation  of  it,  and  to  draw  away  others  from  it, 
to  plead  for  their  Tolleration  in  hope  of  their  Con- 
verjion, is  as  much  as  to  proclaime  a  generall  par- 
don to  all  malefaBours  (fave  onely  fuch  as  fin  againft 


The  bloody  Tenent  yet  more  bloody.  443 

the  Holy  Spirit)  for  he  that  is  a  willfull  murtherer  and 
adulterer  now,  may  come  to  be  converted,  and  die  a  mar- 
tyr hereafter. 

Truth.  I  fee  not  why  M"".  Cotton  fhould  pafle  a 
more  charitable  cenfure  on  Pauls  Confcience,  then  on 
other  Mens  profeffing  Confcience  alfo  and  the  feare 
of  God :  nor  an  harder  cefifure  upon  other  Men  (to 
wit,  that  they  are  convinced,  and  linne  againft  their 
owne  Confcience)  more  then  upon  Paul  himfelfe : 
Heard  he  not  that  famous  powerfull  Sermon  of 
Stephen  ?  Saw  he  not  his  glorious  and  moll:  heav- 
enly Death  ?  and  having  fo  much  to  doe  with  the 
Saints,  could  he  otherwife  choofe,  but  heare  and 
fee  many  heavenly  pajages  tending  to  his  foules 
conviBion  ? 

Peace.  Yea  why  lliould  M""  Cotton  pinch  uponOf  Apof- 
Apojiates  from  the  truth  of  Religioti  and  Seducers  ?  ^  ^^' 
he  cannot  choofe  but  know  [265]  how  many 
thoufands  and  millions  of  men  and  women  in  the 
world,  are  Hereticall,  Blafphemers,  Seducers,  that 
never  yet  made  profeffion  of  that  which  he  ac- 
counteth   True  Religiofi? 

True.  Yea  and   (to  plead  thy  cafe   Deare  Peace)  Fallacious 
why    fhould     M""    Cotton     couple    Murtherers    andj^j 
Adulterers  with  Apojlates  and  Seducers?     Doth  notfufion 
even  the  naturall  Confcience  and   Reafon  of  all  men 
put  a  Differe?ice?     Doe  not  even  the  moll  bloudie 
Popes  and  Cardinalls,  Gar  diners  and  Bonner  s,  put  a 
difference  between  the  crimes  of  Murther,  Treafon, 
Adulterie  (for  which  although  the  offendour  repent, 
&c.   yet    he  fuffers  punijhment)   and    the    crimes  of 
HereJie^^Rlafphemie,  &c.  which  upon  Recantation  and 
Confefjion,  are  frequently  remitted? 


mixture 
con- 


444  ^'^^  bloody  Tenent  yet  more  bloody. 

Peace.  I  remember  it  was  high  Treafon  in  H.  8. 
his  dayes  to  deny  the  Kings  fpirituall  Supremacies 
as  well  as  to  kill  his  perfon,  and  yet  upon  ConfeJJion 
and  Recantation  we  finde,  that  the  very  Confcience 
of  thofe  bloudy  men  could  diftinguifli  between 
thefe  Treafons. 
Spirituall        Truth.  'Tis  true  this  bloudie  'Tenent  of  perfecution 

Treafon  .  . 

recanted,  was  lamentably  drunke  with  /^/ow;/  in  the  dayes  of 
forgiven :  that  Henry,  as  well  as  afterwards  in  the  dayes  of 
but  not  fo  L  jg  bloudie  daughter  Marie,  and  vet  in   Henry    his 

(by  way  or  ,  "-^  ^      ,  ,  "^ 

courfe)      dayes  we  finde  "John  Haywood  recanting  his  (so  cald) 

the  Civill.  Treafon  againfl  the  Kings  Suprea}?tacie  in  fpirituall 

An  things,  and  is  cleared.     When  famous  and  faithfull 

Inftance     Cro7nwell,  for  words  pretended  to  be  fpoken  by  him 

a/Wand    againft  the  Kings  perfon,  muft  pay  his  noble  Head.^ 

the  Lord   But   to  End  this  Chapter,  moft  true   it  is,  that  mul- 

in  Kin^^     //VWifj'  of  people  in  all  parts  of  bloudie  Chrijiendome, 

Henry  the  and  not   a  few  in    England   in    Henry   the    7.  and 

S.  his        Henry  the  8.  his  dayes,  have  efcaped  with  a  Recanta- 

*^^*'        tion  and    Abjuration,  for  fpirituall   Treafons,    when 

principles  of    Reafon   and    Civill    Govermnetit    have 

taught   men,  for  their   common   fafetie,    to  thinke 

of  other   punijhtnents    for    IS/iurtherers,     Adulterers, 

Traytours. 

'John  Hey  wood  was  one  of  the  earli-  ion  fake,  and  settled  at  Mechlin,"  where 

eft  Englifh  dramatifts,  and  a  noted  jefter.  he  died  in    1565.   Athene   Oxonienfes,  i. 

He  was  a   friend   of  Sir  Thomas  More,  34.9.      Warton,  Hiji.  of  Eng.    Poetry  iii. 

and  through  him   came   into  favor   with  84—94. 

Henry  VIII.       He  was  alfo  a  favourite  Thomas    Cromwell    was    arretted    in 

of  Queen  Mary.     After  her  deceafe  he  June,  1540,  for  high  treason,  and  was  at 

was    alarmed    for   his  fafety,  as   he  had  once  condemned  by  an   aft  of  attainder. 

been  a  zealous   papift.       Under    Edward  For   the  caufes   of  Cromwell's    fall   and 

VI.   he  had  been   in   danger  of  his  life,  the    charges    againft    him,    fee    Froude, 

Wood  fays  "he  left  the  nation  for  relig-  HiJi.  of  Eng.  iii:   ^^88-500. 


The  bloody  Tenent  yet  tnore  bloody.  445 

Exam:  of  Chap.   73.  replying  to  Chap.  76. 
Difcuffing  the  Tejiimotiie  of  Optatus. 

P^rtf^.lVT  After  Cotton  having  alledged  Optatus, 
IV J.  juftifying  Macarius  his  putting  Hereticks 
to  Death,  from  the  Example  of  Mofes,  Phi?iehas, 
and  Elijah;  it  was  anfwered,  that  [266]  thefe  (hafts 
were  drawen  not  out  of  Chrijis,  but  Mofes  Quiver  : 
M""  Cotton  replyes ;  did  ever  any  Apofle  or  Evan- 
gelift  make  the  fudiciall  Lawes  of  Mofes  concerning 
Life  and  Death  ceremoniall  and  typicall? 

Truth.  What  ever  the  Apoftles  of  Chrift   did  in  Oi  Mofes 
this  matter,   yet  fure  it  is  Evident,  that  M-"  CoZ/ow  J"''""*"'- 
himfelfe   makes  fome  of  Mofes  Lawes,   which   he 
calls  'Judiciall,  to  be  but  ceremoniall  and  typicall. 

Peace.  Me  thinks  M""  Cotton  Ihould  never  grant 
that,  who  layes  fo  much  waight  upon  Mofes  prac- 
tices, and  the  morall-3inA  the  perpetual!  ground  oixhewx. 

Truth.  Well  take  for  an  Inftance  this  very  cafe 
of  putting  to  Death,  Llolaters  and  falfe  Prophets,  he 
grants  this  in  this  very  "  Chapter  to  be  typicall  in 
"the  State  of  the  Jewes;  for  Ifraell  (fayth  he) 
"  being  the  Church  of  God,  and  in  Covenant  with 
"  God,  their  Example  will  onely  extend  to  the  like 
"  Execution  of  all .  the  falfe  Prophets  in  the  Church 
"  of  God. 

Peace.  Such  a  Candle  lighted  up  in  the  Cojifcience 
and  Judgement  and  Coifefjion  of  M''  Cottofi,  may  (if 
the  Father  of  Lights  fo  pleafe,)  light  up  many  Can- 
dles more,  to  M^"  Cottons  owne  and  the  eyes  of 
others. 

Truth.    Yea   if    the   Father  of  Lights  fo  pleafe, 


446  The  bloody  Tenent  yet  more  bloody. 

M""  Cotton  will  looke  back  and  fee,  that  if  the  Ex- 
ample o^  IJrae I  extend  no  further  than  to  the  Church 
of  God,  then  thofe  Lawes  of  Mofes  concerning  Re- 
ligion, cannot  but  be  typical  I  and  ceremoniall  \  for, 
what  is  morall  and  perpetuall,  none  can  deny  to 
concerne  all  Men  in  all  Nations,  where  no  Church 
or  Houfe  of  God  was  ever  eredled. 

2.   Peace.   If  M""  Cotton  fay  it   extends  but  to  the 

Church  of  God,  what  Church  o{  God  can  M""  Cotton 

meane,  but  a  particular   Congregation   (for   he  pro- 

felfeth    againft    Nationall,    Provinciall,    &c.)      And 

yet   how  can   he  meane  a  particular  Church,  fince 

he  grants  the  Church  of  Chrijl  armed  with  no  other 

weapons  i\\zn  fpirituall,  like  unto  the  Head  and  King 

thereof  Chriji  J  ejus  ? 

The  firll         ^.    Truth.   If  M""    Cotton  will  grant  the  Church  of 

j*"^^^"  ""^"^"^  C/ir/// to  have  been  extant  upon   the   Earth   during 

after '       the  tirft  three  hundred  yeares  of  her  fiery  try  alls,  he 

Chrift.      niuft  grant  that  then  the  Church  of  Chrijl  was  fur- 

niflied  by   Chriji  "Jesus  with  no  other  weapons  but 

Jpirituall,   for    all    the    Civill  powers  of  the   World 

feemed  to  be  againft  them.      [267]   All  which  time 

The  Prim- by   M''  Cottons  DoBrine,   the   Church  of  Chriji  his 

Church     heavenly  Garden  muft  needs  be  over-growne  with 

the  p\iTeil,  Hereticl:s,   Idolaters,   falfe    Prophets,   for  want    of  a 

and  yet      CivHl  Sword,  &c.     Or  if  they  were  not  (as  fure  it 

Civiii        is,  the  Spoufe  and  Garden  of  Chriji  was  never  fairer 

Sword,      fince) :    As  M''   Cotton   grants  the   Example  typicall, 

and  extending  onely  to  the  Church  of  God,  fo  muft 

he  then  alfo  grant  thefe  falfe  Prophets  and  Idolaters 

to  be  put  to  Death  by  the  Churches  power,  which  is 

onely  Jpirituall,   and   IJraels  materiall   Sword  will 


The  bloody  Tenent  yet  more  bloody.  447 

then  appeare  to  be  a   type  of  the   two-edged y^or^ 
of  Chriji  J  ejus  in  the  Gofpel. 

Peace.  It  is  true  (fayth   Mafter  Cotton)  what  the  thrift  no 
DifculTer  fayth,  that  Chriji  Jejus  gave  no  Ordinmice,Q\^\\x  ^io. 
Precept  or   Prejident  in  the    Gojpel  for  killing  men  lence  for 
for  Religion,  and  no  more  (fayth  he)   for  the  breach    ^^^^°^' 
of  Civill  yujlice :  Civill  Magijirates  therefore  muft 
either  walke  without  Pule,  or   fetch   their  Pules  of 
Pighteoujnejfe  from   MoJ^es    and   the   Prophets,  who 
hath  expounded  him  in  the  Old  Tejlainent. 

"Truth.  It  M''  Cotton  pleafe  more  awfully  to  ob- 
fervc  &  weigh  the  minde  of  Chriji  JeJus  his  New 
Tejlament  in  this  point,  he  will  not  onely  heare 
himfelte  fubfcribing  to  Ccejars  Right  in  Civill  mat- 
ters, but  alfo  by  his  fervant  Peter  eftablifhing  all 
other  formes  of  Civill  Govermnent,  which  the  peo- 
ples or  Natio?is  of  the  World  fliall  invent  or  create 
for  their  civill  being,  Cofnmon-weak  or  wellfare. 
Yea  he  may  remember  that  Chriji  "Jefus  by  his 
Servant  Paul  commandeth  the  Magijirate,  to  pun- 
ifh  Murther,  Theft,  Adulterie,  &c.  for  he  exprelly 
nameth  thefe  Civill  TranJgreJJiotis  together  with  the 
civill  Sword  the  Avenger  of  them,  Rom.  13.  [4.] 

Peace.  I  cannot  well  conceive  what  M""  Cotton 
meanes  by  faying,  that  MoJ}s  and  the  Prophets  ex- 
pounded  Chriji  Jefus  in  the  Old  Testament. 

Truth.  Nor  I  :   They  did  fpeake   or  prophecie  of 

Chriji,  they  did  type  or  Jigure  him  to  come,  with  his 

fufferi?igs  and  Glory,  but  (as  Johti   fayth)  Grace  and 

Truth  came  by  JeJus  Chriji,  that  is,  the  fulllilling, 

opening,  and  expounding  came  by  "Jefus  Chriji. 

Peace.    Hence    indeed    I    remember    that  Chriji 


448  The  bloody  Tenent  yet  more  bloody. 

Jefus  (Luc.  24.  [27.] )  expounded  to  his  Difciples,  out 
of  Mojes  and  tne  Prophets,  the  things  written  of 
him.  But  more  particularly  touching  MoJes :  [268J 
Macarius  did  well  (fayth  M''  Cotton)  in  putting 
Hereticks  to  Death,  from  the  Example  of  Mofes 
putting  Idolaters  to  Death,  Exod  32.  [26-28.]  and  the 
Idolater  to  Death,  Levit.  24.  [23.] 
The  Le-  Truth.  Thefe  hijlances  (by  M""  Cottons  Confeffion) 
yites  kill-  extend    no   further   then   the   Church  of    God,   and 

ing  3000.  ,  ,  .  ,  ,  ' 

Exoa  32.  then   I    delire  my   aboveiaid   Anjioer  may    be   up- 
typicall.    rightly  weighed.      And  I   adde  the  former  Injlance 
of  putting  Death  the  three  thoufand  IJraelites  about 
the  Goulden  Calfe  by  the  hand  of  the  Levites,  may 
moft  lively  feeme  to  typijie,  the  zealous  Execution  of 
Jpirituall  Jujtice  in    (the   IJrael  of  God)  the  Church 
of  Chrijl,  by  the  true  Mmijiers  of  Chriji  Jefus,  the 
true  Antitype  of  that  zealous  Tribe  of  Levi. 
PhineasYiii      Peace.   Concerning   Phineas,  whereas  it  was  faid 
that  the  flaying  of  the  Ifraelitijh  Prince  and  Daugh- 
ter of  Midian,  was  not  iov  fpirituallh\xX.ior  corporall 
filthinefe.  Master  Cotton  anfwereth   and   urgeth  the 
Ifraelites   eating  of  their  Sacrifices,  and  joyning  to 
Baal-peor :    Alio  xhdit.  fingle  Fornication  was  no  capi- 
tall  crifne. 

Truth.  It  is  moft  true,  the  people  committed 
both  fpirituall  ?ind  corporall  Filthines  (as  very  often 
they  goe  together)  but  the  Jufiice  of  God  reckoned 
with  thefe  two  linners,  for  and  in  the  midft  of  their 
corporall  Filthines,  which  although  it  were  not  capi- 
tall  in  Ifraell,  yet  the  committing  of  it  with  fo 
high  an  hand  of  prefumption  (and  fmall  fnnes  com- 


The  bloody  Tenent  yet  more  bloody.  449 

mitted  prefumptuoujly  in  Ifrael  were  Death)  was 
enough  to  make  it  worthy  of  fo  fharpe  and  fudden 
a  De/iruBion. 

Peace.  Concerning  Phineas  his  adl  M""  Cotton 
acknowledgeth  that  it  is  no  prejident  for  ^inifters 
of  the  Gofpel  fo  to  a6l,  but  withall  fayth  it  is  prceji- 
dentiall  for  Magijirates. 

Truth.  Phineas  his  A6t  (whether  of  ordinarie  or 
extraordinary  yujiice)  how  can  it  be  prcejidentiall  to 
the  Civill  Magijlrate  in  a  particular  Church,  where 
the  weapons  are  onely  fpirituall?  And  M""  Cottoti 
g-rants  thefe   Examples  extend   no   further   than  the  '^^^  ^P'- 

.  .  .  ritual!  & 

Church :     Such   as    maintaine    a    Nationall   Church  civillState 
(which  M""   Cotton  doth  not)   hath  fome  colour  tovaftlydif- 
urge  this   Example  for  a  prejident :  for  in   a   Civill  ^^V^^ '" 
State,   Civill  Officers,    civill  Lawes,  civill   Weapons,  frame, 
civill  punijhme7its  and  rewards  are  proper,  as  are  alfo  Lawes, 
(and    onely)    Spiritual  I    Officers,   fpirituall    Lawes,  ^^^  ^^^^' 
fpirituall  punijlmients  and    Rewards  in    a  fpirituall 
State. 

269]  Peace.  Concerning  Eliah,  M^  Cotton  except- 
eth  againft  the  number  eight  hundred  and  fiftie,  as 
too  many  by  halfe. 

Truth.  It  is  true,  the  number  oi  Baals  Prophets  Elijah  mA 
were  foure  hundred  and  fiftie  {falfe  Prophets  enough  ^"^^  ^""l- 
to  one  poore  true)  but  yet  Eliah  numbers  Jezabells 
foure  hundred  trencher  Chaplins  with  them ;  for, 
fayth  he.  Now  therefore  fend  and  gather  unto  me 
all  Ifrael  unto  Mount  Carmel,  and  the  Prophets  of 
Baal  foure  hundred  and  fiftie,  and  the  Prophets  of 
the  Grove  foure  hundred,  which  eate  at  "Jezabells 
Table. 

57 


ttes. 


45  o  "Tbe  bloody  Tenent  yet  more  bloody. 

Peace.  But  how  ever  (fayth  M""  Cotton)  here  was 
no   type  nor   Figure  for  ABions  of   morall  Jujlice, 
(though  fometimes  extraordinary)  yet  they  are  never 
figurative,  but  with  fuch  as  turne  all  the  Scripture 
into  an  Allegorie. 
The  types      'Truth.  To  make  the  Pjadowes  of  the  old  Tedament 
of  the       3.nd  the  Subfiance  or  5(3</k  of  the  A'Vw,  all  one,  is  but 
old  Tefta-  to  confound  and  mingle  Heaven  and  Earth  together, 
™^"''        for  thefiate  of  the  Law  was  cere?)toniall  -MnA.  figura- 
tive, having  a  worldly  Tabernacle  with  vanifi.njig  and 
beggarly  Rudiments :    And  I   believe   it   might    not 
onely  be  faid,  that  Abrahams  lying  with  his  hand- 
maid  Hagar,  was   an  Allegorie,  but  that  the  whole 
Church  of  Ifiraell,   Roote  and  Branch,   from   firfl  to 
laft  included^^z^r^//w  and  Allegoricall  Kernells,  were 
the  Hujks  and   Shells  difclofed  with   more  humbly 
diligent  2inAfipirituall  teeth  and  fingers. 

Peace.  I  cannot  but  alfent  unto  you,  that  to  render 
the  Old  Tefiament  Allgoricall  in  an  humble  fobrietie, 
your  hifiance  with  many  more  give  fufficient 
warrant. 

Truth.  Yet  I  adde  (in  anfwer  to  M''  Cottons  charge 
of  turning  all  Scripture  into  an  Allegorie)  that  to 
deny  the  Hifiorie  of  either  Old  or  New  Tefiament, 
or  to  render  the  New  Tefiament  (which  expounds 
and  fulfills  the  ancient^^«r^j")  Allegoricalls  are  both 
abfiurd  and  ifnpious. 

Peace.  But  how  (fayth  M""  Cotton)  can  an  AB  of 

morall  righteoufitiefie  he.  figurative  ? 

Righteouf-      Truth.  There  is  a  Fallacie  in  this  tearme  \morall 

fold!^°      Righteotifinefie^  for  M""  Cotton  himfelfe  hath  ackowl- 

edged  a  Righteoufitiefie  two-ioXd  ;   A  Spirituall  Right- 


'The  bloody  Tenent  yet  more  bloody.  451 

eoufneffe  of  the  Church,  and  a  civill  of  the  Common-  The  ftate 
weak :  M^  Cotton  alfo  acknowledgeth  Ifrael  to  be  °ypicli1. 
a  Typicall  people,  their  land  a  typicall  Land,  their 
Mimjlry  and  WorJInp  typicall!  How  can  M""  Co/- 
^(3;z  then  deny,  but  [270]  that  the  weapons  of  this 
people,  their  puniJJjments  and  rewards,  &c.  (fo  far  as 
concerned  this  their  mixed  figurative  and  typicall 
Jiate)  were  figurative  and  ceretnoniall  alfo  ?  And  fo 
not  parts  of  morall  civill  Righteoufnefie,  or  common 
to  all  other  Nations  and  peoples  in  the  World. 

Peace.  I  cannot  readily  afTent  to  M""  Cotton  that 
morall  ABions  of  Civill  Righteousnejfe  could  not  be 
figurative  with  this  ceremoniall,  typicall,  aud  figura- 
tive people ;  for  their  warre  it  felfe  (which  if  law- 
full,  is  an  AB  of  civill  morall  Righteouffiefie)  Paul 
feemes  to  make  figurative  of  the  fipirituall  Warres 
of  the  Chrifiian  Ifirael  and  Church  of  God. 

Truth.  Yea   and  it   is   ealie   to   obferve  that  not  Not  only 
oneXy  thtiY  fipirituall  Worfi:)ip,   &c.    not  onely  ^^j  morall  but 
of    morall    and     civill   Right eoufinefife    in   peace  andAaions 
warre,  &c.  but  even  their  very  yiaturall  ABions  and  of  the 
Excrements  (in  warres  a^ainft  their  Enemies)   were  ^'"'j^ ']']*■' 
figurative  and  typicall,  full  of  heavenly  ?Lr\A.Jpirituall 
InfiruBion,  which   the  unbelieving   Jewes  then   faw 
not,  but  the  believing  faw,  as  they  faw  Chrifi  Jefius 
in  the  Sacrifices,  and  all  their  obfiervations  leading  to 
the  bleffed  So7i  of  God,  the   MeJJiah,  the  Anriointed, 
or   Chrifi  to  come,  and  his  Eternall  Kingdome. 

Peace.    M''  Cotto?i  in  the  next  place  takes  offence 

that  the  FaB  of  Elijah  fhould  be  called  miraculous, 

and  afkes  if  it  be  a  miracle  for  Elijah  with  the  aide 

of  fo   many   thoufand   Ifiraelites    to    put   to   Death 

foure  hundred  andfifitie  men.  ? 


452  The  bloody  Tenent  yet  more  bloody. 

Whether        Truth.     M"   CottoTi    miftakes   the  word,   for   the 
procuring  word  IS  not  fuSi    but   pajfage,   which    compriieth 
the  flaugh-  not  onely  the  Jlaughter  of  thefe   their   Priejis,  but 
to  of  thcj-j^g  whole  tnatter  and  biifines,  as  the  putting  of  the 
W3S  Typi-  Worship  of  the  true  God,  to  the  Tryall  of  Fire  from 
icall  or      Heaven,  the  defcending   of  Fire  from   Heaven,  the 
devouring  of  the  Sacrijice,  and  licking  up  of  fo  much 
water,    and    upon   this  fo  great  a  number   of  their 
Priejis   (the   Fathers,   Shepheards,  and    Go^J'  of   the 
people)  fo   thunder-fmitten   as  from   Heaven,  with 
fo  fudden  and  dreadfull  th  Jlaughter,  what   can   thefe 
be  but  an  extraordi?iary  inJpiratio7i  in   the  Prophet, 
■3.  fupernaturall  defcent  and  operatioyi  of  Fire,  yea  and 
an    extraordinary    and    wonderfull    change    in    the 
heart   of  the   People'?     And    I    doubt   not   but   M"" 
Cotton  doth   fometimes  give  an  heavenly  and  fpirit- 
uall  JigniJication,  \.o  all  th.t(e.  Jigur at ive  ^nA.  miracu- 
lous Myjleries. 

Peace.  But  I  wonder  at  the  next  words  ;  Thouj;"h 
Chrijl  [271]  (fayth  he)  gave  no  fuch  Commijpons  ro 
Minijiers  of  the  Gofpel  to  put  falfe  Prophets  to 
Death,  as  Elijah  did,  _yet  the  A£l  of  Dutie  was  an 
ordinary  dutie  of  tnorall  Righteoufnejfe,  belonging  to 
fuch  as  bear  the  Sword.  Anon  againe  he  writes ; 
This  Example  will  not  extend  to  the  Idolaters  of 
the  World. 

"  Firft,  Becaufe  many  thoufand  thoufand  of  them 
"  are  exempt  from  the  civill  Magijlracie  of  Chrif- 
"  tians. 

"  Secondly,  They  were  never  in  Covenant  with  God, 
"  to  whom  onely  the  Law  of  Mofes  concerning  the 
" puni figment  of  Idolaters  extended. 


in 

lous 
matters. 


The  bloody  Tenent  yet  more  bloody.  453 

"  Thirdly,  Though  the  IJraelites  were  Idolaters,  yet 
"  E/ijah  {p3.red  them,  because  of  their /Implicitie  and 
"  Ignorance. 

Truth.     I    anfwer,  firft,   if  Chriji  Jefus  gave   no  ^o  Com- 
fuch    CofntniJJion    (as   is   confelTed)  then  woe   to   all  ^^^^^ 
thofe  Popifh   and   Protejlant  Priejis,  who  have   (by  Chriji  for 
theft,  or  Jtatterie,  or   other  evill  meanes)   got   Corn-  '^"^^^j^'^"" 
mijjions  from  the  Civill  powers  of  the  World,  where-  ment 
by  (to  maintaine  their  own  honours,  and  profits  of'''='ig 
Bifloo pricks  z.nd  Benefices,  &c.)    they  fmite  with  the""" 
fifi  ^.ndfword,  of  wlckedyies:   or  under  2i  pretence  of 
/6«3/y'  Orders  in  themfelves,  put- over  the  drudgery  of 
Eixecution  to  their  enflaved  Seculars! 

Secondly,  If  thefe  need  no  Commijfion,  becaufe 
to  put  to  Death  the  falfe  Prophets  and  Idolaters,  is 
an  A£f  of  morall  Right eoufinejfe,  how  agrees  that 
Pofition  and  thefe  three  together, 

Firft,  onely  Chrifiian  Magifirates  (faid  M""  Cot- 
ton) muft  adt  in  thefe  cafes. 

Secondly,  They  muft  aft  again  ft  fuch  onely 
as  are  Church-tnetnbers. 

Thirdly,  They  muft  not  ad:  againft  fuch  Church- 
members  as  commit  Idolatrie  out  of  fimplicitie  or 
Ignorance. 

Peace.  Deare  Truth,  if  it  paffe  your  capacitie  to 
reconcile  thefe  in  point  of  Truth,  it  muft  needs 
pafle  mine  to  fee  how  such  DoBrlnes  can  ftand  with 
any  civill  peace  or  order  in  the  world. 

Truth.  To  affirme  fuch   ABions   to   be   ordinarie a/dmon- 
duties  of  morall  Righteoufinefie,  belonging  to   fuch  as  ftrous  du- 
beare  the  Sword,  and  yet  not  to  be  prafticed  but  by  "Yi'^''^°' 
fuch  Magifirates   as  are  moft   rarely    found   in  the  eoufnefle. 


454  '^^^  bloody  Tenent  yet  more  bloody. 

World,  and  on  fuch  a  people  in  fuch  an  Order  as  is 
mort  rare  in  the  Nations  of  the  World,  is  to  me  all 
one,  as  to  call  all  Fathers  and  Majlers  in  the  World 
to  fuch  ordinarie  Duties  as  belong  to  every  Father 
and  Majier  of  a  Familie :  Or  to  call  [272]  Majlers 
and  Commanders  of  5-6//)J'  to  fuch  ordinarie  duties 
as  belong  to  all  Majlers  of  Ships  in  the  World: 
Or  Captaines  and  Commanders  in  Warre  to  fuch 
ordinarie  Duties  as  belong  to  all  Captaines  and  Cow- 
manders  in  World,  and  then  at  lalt  to  tell  them  :  It 
is  true,  the  Duties  are  ordinary  and  common,  to  all 
Fathers,  Majlers,  Commanders,  Captaines,  but  thofe 
Duties  are  to  be  performed  onely  by  fuch  Fathers, 
Majlers,  Captaines  and  Commajiders,  and  in  fuch 
Families,  Ships,  and  Armies  as  are  not  ordinarie  to 
be  found  in  the  World. 

Godschil-      Peace.   I  fee   not   but    the    Similitude    doth    fully 
''ders    reach,  for  indeed  although  fuch  a  people  fo  and  fo 

and  mon-  in  Covenant  with  God,  according  to  M""  Cotton,  were 
true  vi/ible  Churches  according  to  Chrijls  Injlitution, 
and  fo  confequently  their  Magijlrates  truely  Chrif- 
tian,  yet  compare  fuch  Magijlrates  with  the  reft  of 
the  Magijlrates  of  the  World,  who  as  lawfully  beare 
the  Sword  as  Themfelves,  and  compare  fuch  a  peo- 
ple fo  and  fo  in  Church-Covenant,  with  the  reft  of 
the  people  and  Nations  of  the  World,  and  we  fhall 
not  finde  them  ordinary  and  common,  but  rather  as 
fix  fingers,  icotiders  and  monjlers  to  all  other  parts 
of  the  World,  yea  even  to  the  very  Popijh  and  Prot- 
ejlant  parts  of  the  World  alfo. 

But    to    end    this    Chapter ;     The  other  fad:   of 
Elijah  in  flaying  the  Captaines  with  their  fifties,  M"" 


dren  are 
woni 
and  : 
fters  ac 
counted 


The  bloody  Tenent  yet  more  bloody.  455 

Cotton  acknowledgeth  not  to  be  alledged  by  any 
other  Authour  in  this  Cotitroverjie,  but  onely  by  the 
Difcuffer,  to  make  himfelfe  work  in  fuch  Cobweb- 
Evajions. 

Truth.   M^  Cotton  forgetteth    for    Elijah   his  A^  ^^'J!'^  ^'^ 
(from  Luc.  9.  [54.]  )  hath  been  mentioned  by  others,  cTpTafnes^ 
and  anfwered  too  by  Mafter  Cotton  in  this  prefent  and  their 
Booke    and   Controverjie.      And   for   the    Cob-ijoebs,     '^^^- 
let   the  poore    JVitneJfes   of    Chriji  be    efteemed    as 
Spiders,  and  their  Tejiimonie  and   Witnes  but  as  Cob- 
webs, yet   let    them    not   be   difcouraged,    but   lay 
hould  (like  Solomons  Spider)  with    the  hand  of  Jpi- ^     , 
rituall  Diligence,  and  let  all  fuch  their  heavenly  Cob-  fuU  Spi- 
webs  be  in    Kings  Pallaces.     And  let   them   know '^^^  and 
their  Cob-webs  be  of  fuch  2.Jlrength,  that  how  everp°^j^^J' 
the   cruell  Beezome  of  perfecution  may  fweep  them 
downe,   out   of  this  World,  yet  in  point  of  Truth 
and   true  Chrijiian  power  and   worth,   neither  Pope 
nor   Prelate,   neither   Prejhyterian,    nor   Independent 
perfecutour,   nor    Baalzebub    himfelfe    (the    God  of 
Flies)  fhall   ever  be  able  to  fweepe  them  downe,  or 
breake  through  them. 


273]    ExatJi:  of  Chap.  74.  and  j^.  replying  to 
Chap.  jj.  and  78. 

Pd'fif^.TN  Chap.  74.   One   pafTage   cannot  be  pafh 

J.  by,  to  wit,  [God  hath  laid  this  charge  upon  Touching 
Magijlrates  in  the  Old  Tejla??ient  to  punifh  Seducers,  Seducers, 
and  the  Lord  Jefus,  never  tooke  off  this  Charge  in^"'^.']'^"" 
the  New  Tejlament :      Who  is  this  Difcujfer,  that  he  ments. 


456  The  bloody  Tenent  yet  more  bloody. 

Jhould  account  Paul  himfelf,  or  an  Angel  from  Heaven 
accurfed,  that  Jhould  leave  this  Charge  upon  Magis- 
trates,  which  God  laid  on  and  Chriji  never  tooke  offf\ 

Truth.    This  is  but    a    Repetition    of  what   hath 
formerly  been  examined:   unto   which   therefore    I 
briefly  fay,  It   will   never  be  found  true,  that   God 
hath  laid  this  charge  upon   all    Magijlrates  in  the 
World,  as  he  did  upon  the   Magijlrates  in  Ifrael,  to 
punilh  Seducers. 
Chriftje-       Secondly,   Go^  laying  this  charge  upon  the  Gov- 
ixmhoW^- ernours  and  Magijlrates  in  Ifrael,  the.  Church  oi  God 
figure?"  (^"  ^^^  O'A')  lays  it  ftill   upon   Chriji  Jefus  and  his 
thoag'h  \\e  Governours  fpirituall    under    him    in    his  fpirituall 
name  not  Ifrael,    which     Kingdome    he     adminiftreth,     with 
them  in     Lawes,    PuniJlome?its    and    Weapons   Spirituall.       All 
particular,  this  M""  Cotton  in   his   Controverfie  hath  acknowl- 
edged. 

Thirdly,  When  he  faith,  Chriji  fefus  never  tooke 
off  this  Charge. 

Firft,  I  anfwer,  let  that   Parable  which  he  men- 
tioneth  be  the  Tryall  of  it  in  the  feare  of  God. 

Secondly,    God  having   now    in    thefe   laft  times 
declared   his   will  by   his   Sontie :     Where  hath  his 
/  blejfed  Sonne  fpoken  to  us,  to  build  no  more  Temples, 

to  ereil  no  more  Altars,  to  offer  no  more  Sacrifices? 
And  yet  thefe  and  the  whole  frame  of  that  typicall 
State  we  juftly  abrogate,  both  from  the  words 
of  Chrifi  and  his  firft  Mejfengers,  which  are  plaine 
and  eafie  enough  to  fuch  whofe  eyes  it  pleafeth  God 
to  open,  although  (in  exprelTe  Tearmes)  Chriji  Je- 
fus hath  not  given  an  expreffe  Catalogue  ot  all  fuch 
particulars  to  be  abolifhed. 


The  bloody  Tenent  yet  more  bloody.  457 

Peace.    In    the    next    pafTage    M""   Cotton   deeply 

chargeth  the  poore  Difcuirer  with  partialitie  h.  falf- 

hood ;   upon  which  Groimds  he  turnes  off  all  the  Con- 

feque?ices,  which   the   Difcuffer  oblerved  to  follow 

upon  M""   Cotto7is  Co7icluJio7is . 

Truth.  It  is  true,  the  Authour  of  the  Letter  ex- 
preffeth  Liber  tie  [274]  of  Confcience  to  fuch  as  feare 
God  indeed :  M""  Cotton  fubfcribes,  but  prefently 
razeth  out  his  Subfcriptioft  in  thefe  words  following, 
which  he  hath  againe  now  reprinted,  to  wit,  *'  But 
"  the  Queftion  is  whether  an  Heretick,  after  once  or 
"  twice  AdmoJiition  (and  fo  after  ConviBion)  and  any 
"  other  fcandaloiis  and  hainous  offendour,  may  be 
"  tollerated,  either  in  the  Church  without  Exco?n- 
"  munication,  or  in  the  Common-weak  without  fuch 
^' punijljt7ient,  as  may  preferve  others  from  dangerous 
"  and  damnable  l7ifeBio7i. 

Peace.  Who  fees  not   but   this   bloudie   Tene7it  (iTheMyf- 
meane  thefe  words  now  recited)  doth  not  onely  re-  gY'^d°^ 
ftraine  Libertie  of  Confcience  to   fuch    as  feare  GodTmtnu 
indeed,  and  fpeakes  Jire  and  fagot  to  all  the  world 
befide  :   But  alfo  (under  the  name  of  Heretick   and 
Seducer)  throwes  into  the  Furnace  (moft  commonly 
and   ordinarily)   all  fuch  as  feare  God  [Chrifl  fefus 
and  his  Mef[e7igers  and  Minijiers  not  excepted)  who 
have  alwayes  been   and  are  accounted,  the  chiefefi: 
Hereticks,    Blafphe7ners,   Deceivers    and    Seducers    in 
this  World? 

Truth.  I  adde  the  Confequences  therefore  remainej^^  blou- 
good,  that  either  All  the  Inhabitants  of  the  World  |fgn°gs^Jj 
muft  come  into  the  efate  of  m.en  fearing  God:  Orthebloudy 
elfe  dijfe77ible  Religion,  and  fearing  God,  in  hypocrife :  Tenent. 

58 


458  T^he  bloody  Tenent  yet  more  bloody. 

Or  elfe,  be  driven  out  of  the  World.  Then  alfo  the 
Civill  State  muft  judge  of  the  Spirituall,  and  of 
Magijirates  fearing  or  not  fearing  God  :  The  Peo- 
ple muft  judge  (I  fay)  who  feare  God  indeed,  and 
are  by  them  to  be  permitted,  and  who  are  the  Here- 
ticks,  and  to  be  pu?iijhed,  which  who  may  not  fee  to 
be  the  driving  of  the  world  out  of  it  felfe,  and  the 
bloudie  routing  up  of  all  Societies  of  Men  ? 

Peace.    This   charge  of  partialitie    and  faljhood, 

you  have  (Deare  Truth)  to  my  underftanding  fliield- 

ed  the  poore  Difcufler   from.   Can   you  now  helpe 

his  Forehead,  and  his  Heart,  which  M""  Cotton  in  the 

next  paiTage   chargeth   with   another  notorious   and 

impudent  faljliood,  in  relating  out  of  a  printed  booke 

an  Anfioer  of  the  New  Englijlj  Minijiers  to  ^ejlions 

fent  unto  them  from   their  Brethren  in  old,  which 

The  fad    anfwer  M""  Cotton  faith  he  cannot  finde. 

fh?biou-^       Trw/Zj.  So  much  Gall  and  Vinegar  hath  M-"  Co/- 

die Tenent  ^<?«  powrcd  forth  in   this  whole  pafTage  from  the 

onM' Ct-z-fli-ft  to  the   laft  of  it,  that   no   fober  minded  man 

Sp^^rk"'"^  fearing  God,  and  knowing  M""  Cottons  [275]  former 

temper  of  Spirit,  but  will  confefTe  two  things : 
A  lament-       Firft,  that  this  bloudie   Tenent  of  perfecution  hath 
^^jf  ^^^:  infedled  and  inflamed  his  very  naturall  Temper  and 
the  change  and  former  fweet  peaceable  difpofition. 
of  M'  Cot-      Secondly,   his    Eye    (being    thus   bloudfiot)    is   fo 
tons  P"""- ^eaj^ened   in    its  former    (and  otherwife   excellent 
fight)  that  it  now  queftions  no  Difference  between 
the  Moutitaines  and  the  Molehills,  for  at   the  worjl, 
in  co77imon  probabilite  of  Reafon,  there  can  be  but  a 
miftake  in  the  Difcufl"er  concerning  this  paflage. 
Peace.  If  the   Difcufl"er  have   no   fparke  of   the 


The  bloody  Tenent  yet  ?mre  bloody. 


459 


feare  of  God,  yet  if  but  cotmnon  civilitie  and  honejlie, 
or  leaft  refpedl:  of  comvion  credit  among  men,  it  were 
impollible  for  him  to  forge  fo  grolfely  in  i?iatters 
lately  printed,  publike  and  obvious  to  every  eye. 

Truth.  The  truth  is,  whether  there  be  different 
Editions  or  different  Copies  printed,  let  M""  Cotton 
and  whom  it  concerns  take  care  of  it,  for  the  Dif- 
cuffer  is  confidently  refolved  that  if  this  palfage 
(for  the.  fubjiance  of  it)  be  not  ^r/«/f^and  to  be  read 
in  print  of  all  men,  in  their  natfies,  he  will  then 
willingly  beare  and  lye  under  the  charge  of  a  falfe 

forehead  and  heart,  which  M""  Cotton  in  fuch  heate 
and  anger  imputes  unto  him.' 


Exam:  of  Chap.   76.  replying  to  Chap.   79. 

Peace.'f'H  this  fhort  Chapter  the  DiicufTer  is  charged 

X  with     Ignorance    and    uncharitablenes,    for 

thinking  amilfe  of  the   Penmeti  of  the  Anfwer  to 

the  ^ejiions,  to  wit,  that  he   fhould  conceive   that 


•  Cotton  charges  Williams  with  "notori- 
ous impudent  falfehood  in  matter  of  faft" 
becaufe  he  interpreted  the  answer  to  the 
thirty-firil  quetlion  as  againft  allowing 
the  Prefbyterians  "civil!  cohabitation" 
here.  This  anfwer  is  quoted  in  a  note 
to  the  firft  reference  to  this  matter  in 
The  Bloudy  Tenent,  ■p.  114.  Pui.  Narr. 
Club,\\\.  215.  Robert  Baillie  made  a 
fimilar  charge  with  Williams,  and  per- 
haps took  his  impreffion  from  him.  "  In 
all  New  England  no  liberty  of  living  for 
a  Prefbyterian.  Whoever  there,  were 
they  angels  for  life  and  doftrine,  will 
eflay  to  fet  up  a  different  way  from 
them,   Ihall  be   fure  of   prefent  baniih- 


ment."     Quoted  by  Hallam,  Const.  Hifi. 
of  Eng.  359. 

The  movement  of  Child  and  others, 
called  by  M'  Palfrey  a  "  cabal  of  Pref- 
byterians," for  more  liberal  treatment  of 
diflenters,  was  of  courfe  known  to  Bail- 
lie.  Gov.  Window  went  on  a  miffion 
to  England  in  1646,  to  defend  the  Maf- 
fachufetts  government.  In  his  Briefe 
Narration  he  claims  that  Prefbyterians 
as  well  as  Anabaptifts  were  allowed. — 
Young,  Chron.  of  Pilgrims,  402.  The 
ftory  of  the  treatment  of  Prefbyterians 
in  Maflachufetts,  is  told  in  Palfrey,  Hiji. 
of  N eta  England,  ii,  165-178. 


460  The  bloody  Tenent  yet  more  bloody. 

the  pajpige  to  New  England  (honXA  change  the  Judg- 
ment or  ConJcie7ices  of  Men. 

Truth.  The  Difcuffer  profeffeth  (and  I  know  in 
truth)  to  bewaile  his  Ignorance  and  uncharitablenes, 
yet  upon  a  fecond  review  of  the   words,  it  will  be 
found  there  was  not  an  hnputation  of  fuch  a  conceit, 
to  thofe  worthy  Authors,  or  any  man,  but   an  Item 
unto  all  men,  occafioned  by  the  Cofijidence  expreffed, 
that  they  doubted  not,  but   thole  godly  brethren  of 
old  Efigland  fliould  agree  with  them  here  in  New,  if 
they  were   here  in  New  England  together.     This 
Item  or  Caveat  will  appeare  to  be   [276]  given,  not 
by  way  of  pofitive  Charge,  nor  in  the  leaft  deroga- 
ting from  the  holy  and  blelTed  ufe  of  free  and  hum- 
ble   Conference,  but   to   take   off  the   Edge  of  fuch 
Conference  of  agreeing  in   New  England,  when  the 
DifFeren-   Uijferences  of  Gods  people  have   been  and  are  yet 
Gods  own^^  great  in  OA/ and  New,  and  fo   many  Conferences 
children    and  Dfputatmis  of  Truth  and   Peace  have  not  yet 
'" '-''''^^"'^  raifed  that  bleffed  Agreement  of  which  the  Anfwer 
land.         to  the  ^ejlions  would  make  no  doubt. 

Peace.  Me  thinkes  there  fliould  be  little  hope  of 
their  coming  to  New  England  when  the  Neio  Eng- 
lijh  Minijlers  had  got  the  Advantage  of  the  higher 
ground,  and  Carnall  Sword  for  their  Religion  to 
Friend,  and  had  expreft  their  Judgment  of  their 
conceiving  it  not  fafe,  that  (if  they  fhould  not 
agree,)  their  feverall  wayes  of  Worfloipping  God, 
fhould  be  permitted  in  one   Comtno7i-weale. 

Truth.  Yea  and  I  believe  ftill  the  Co}fequencewi.s 
truely  gathered  by  the  Difcuffer  (how  ever  M""  Cot- 
tofi  hath  fo  charged  his  Forehead  and    Heart  for  it) 


The  bloody  Tenent  yet  tjiore  bloody.  46 1 

to  wit,  that  the  New  Englifi  Minijiers  could  not  (as 
their  Confcience  flood)  advife  the  Magijlrates  of 
New  England  to  permit  that  which  their  Confciences 
and  judgments  taught  them  was  not  fafe,  &c. 

Peace.  Thefe  paiTages  occafion  me  to  remember  a  ProfefSon 
ferious  ^lejlmi  which  many  fearing  God  have  made,jgc^g  j^ 
to  wit,  Whether  the  promife  of  Gods  Spirit  bleffing  New-Eng- 
Conferences,  be  fo  comfortably   to  be  Expedled  in  ^^"y'  "°^ 
New  England,  becaufe  of  thofe  m2.ny  pub  like  JinnesYi^irus  as 
which   moft   of  Gods  people  in    New    England  lye 'hat 
under,  and  one  efpecially,   to   wit,   the  framing  a[^gpgj.^g. 
Gofpe I  or  Chrijl  X.O  themfelves  without  a  crojfe,  norcuted)in 
profejjing  nor  praBicing  that  in    Old  (except  of  late '^'''*'- 
in  times  of  Libertie)  which  they  profeffedly  come 
over  to   enjoy   with  Peace  and   Libertie  from   any 
crojfe  of  Chrtji  in  New. 

Truth.   I  know  thofe  thoughts   have  deeply  pof- 
feffed,  not  a  few,   conlidering  alfo   the  Jin7ie  of  the 
Patients,   wherein     Chrijlian   Kings   (so    calld)    are 
inverted  with  Right  by  virtue  of  their  Chrijiianitie,  fm  o^New- 
to  take  and  give  away  the  Lands  and  Countries  o'i  Englands 
other    men;     As    alfo   confidering   the    unchrijlian^l^^^^^ 
Of^/Z'j- fwallowed  downe,  at  their  coming  forth  from 
old  England,  efpecially  in  fuperftitious  Land  his  time 
and  domineering. 

And    I   know  thefe  thoughts  fo   deeply  afflicted 
the   Soule  and  [277]    Confcience  of  the   DifculTer 'f ^^  ^"' 
in  the  time  of  his   Walking  in   tlie  Way  of  New  ^^l\)JJJ^ 
Englands  Worflnp,  that  at  laft  he  came  to  a  perfwa-  the  Pat- 
fion,  that  fuch  linnes  could  not   be   Expiated,  with-'^,""  r 

•  •  •  T^       1       1  11-1      New-Eng- 

out   returnmg   againe   mto    England:    or  a  publike /aW. 
acknowledgement   and   Confeffion   of  the   Evill  of 


462 


The  bloody  Tenent  yet  more  bloody. 


fo  and  fo  departing  :  To  this  purpofe  before  his 
Troubles  and  Banijlmient,  he  drew  up  a  Letter  (not 
without  the  Approbation  of  fome  of  the  Chiefe  of 
New-England,  then  tender  alfo  upon  this  point  be- 
fore God)  directed  unto  the  King  himfelfe,  humbly 
acknowledging  the  Evill  of  that  part  of  the  Pat- 
tent  which  refpedls  the  Donation  of  La?id,  &c. 

This  Letter  and  other  Endeavours  (tending  to 
wafli  off  publike  Jinnes,  to  give  warning  to  others, 
and  above  all,  to  pacifie  and  to  give  Glory  unto 
God)  it  may  be  that  Councells  from  Flejlj  and  Bloud 
fuppreft,  and  Worldly  policie  at  lafl:  prevailed  :  for 
this  very  caufe  (amongft  others  afterwards  re-ex- 
amined) to  banifli  the  Difcuffer  from  fuch  their 
Coajls  and   Territories.^ 


•  The  letter  on  the  Patents  above  re- 
ferred to,  was  probably  the  treatife  which 
he  had  drawn  up  while  at  Plymouth,  as 
he  ftated,  "for  the  private  fatisfadlion  of 
the  Governour  of  Plimouth."  It  was 
probably  never  printed,  although  Cod- 
dington  in  1677,  charging  him  with  be- 
ing againft  the  King's  Patent  and  authori- 
ty, said,  he  "writeth  a  large  Booke  in 
Quarto  againft  it."  Letter  in  'New-Eng- 
land-Fire-brand Quenched,  fecond  part  : 
p.  246.  This  treatife  was  brought  to 
the  notice  of  the  Governor  and  afliftants 
of  Maflachufets,  Dec.  27,  1633,  after 
M'  Williams  had  gone  to  Salem.  "For 
this,  taking  advice  with  fome  of  the  moft 
judicious  minifters,  (who  much  con- 
demned M'  Williams's  error  and  pre- 
fumption)  they  gave  order  that  he  Ihould 
be  convented  at  the  next  court,  to  be  cen- 
fured,  etc."  He  wrote  to  the  Governor 
and  council  "very  fubmilTively,"  "with- 
all  offering  his  book,  or  any  part  of  it  to 
be  burnt."     Jan.   24,    1634  "'he  gover- 


nour and  council  met,  to  confider  of  M' 
Williams's  letter,  etc.,  when  with  the 
advice  of  M''  Cotton  and  M'  Wilfon  and 
weighing  his  letter,  and  further  confider- 
ing  of  the  aforefaid  offenfive  paffages  in 
his  book,  (which,  being  written  in  very 
obfcure  and  implicative  phrafes,  might 
well  admit  of  doubtful  interpretation,) 
they  found  the  matters  not  to  be  fo  evill 
as  at  firft  they  feemed.  Thereupon  they 
agreed,  that  upon  his  retraftation,  etc., 
or  taking  an  oath  of  allegiance  to  the 
King,  etc.,  it  fhould  be  pafled  over." 
Winthrop,  i:  145,  147.  Still  Cotton 
declares  that  this  was  the  firft  of  two 
things  "which  (to  my  beft  obfervation 
and  remembrance)  caufed  the  Sentence  of 
his  Banilhment."  Anfwer  &c.  27.  Pub. 
Narr.  Club,  ii,  44.  It  was  not  however 
contained  among  the  final  charges  re- 
ported by  Winthrop,  as  leading  to  his 
baniftiment,  although  Williams  in  the 
text  admits  that  it  was  among  the  caufes 
which  led  to  it.      Winthrop,  i.  193. 


The  bloody  Tenent  yet  more  bloody.  463 

Peace.  But  from  Violence  to  the  Difcuffer,  or  any 
other,  M''  Cotto?i  (in  the  next  paflage)  protefts  his 
Innocencie,  and  infinuates  the  Difcuffer  to  be  no  other 
then  (a  Devill)  an  Accujer  of  the  Brethren,  for  im- 
puting to  them  any  fuch  Evill,  &c. 

Truth.  He  that  reads   how    hard   the   Heart  ofGodschil- 
holy  David  grew,   in   the  finne  of  Whoredotne  and  i,g     j]  ' 
Murther,  untill   the   Lord  awakened  him,  will  leffeofbloudy 
wonder,  that  Spirituall  Whoredotne  and  tnurtheroiis  ?«■■'""- 

•    7  -r    -r      1        TT  r    /^     1      T^        •  1  .tionforthe 

Violence,  may  poilelie  the  Hearts  or   Kjods  Davids  and  hiding  of 
holieft   Servants   now,   and   that  without  blufli,  or'heirfpi- 
Hiame,  or  leafl  appearance  of  Reletititig :     Doth  not  ^j^^^g^"^"" 
all  this  whole   Traverfe  of  M""  Cotton  maintaine  a 
perfecution   even   unto   Death,   of  fuch    whom    the 
Civill  State  fhall  judge  Heretic ks,  Blafphemers,  Idola- 
tors.  Seducers,  &c. 

Doth   not   this   very  Chapter    expreffely    iuftifieGodsmer- 
perfecution    upon    the    Subverters   of   the    ChriJiian^X  ^^^°^' 
Faith,  obftinate  after  ConviBion  ?  upon  Blafphemers,  Englands 
Idolators,  Seducers?  And  is  M""   Co/^o«  not  informed,  periecu- 
what  fucceffe  his  DoSlrine  hath  had,  that  (if  a  mer-^^^^'l^, 

'  \    _  the  mercy 

cifull  God  had    not   prevented)    nor    Courting,    nor  of  o/JEng- 
Fining,  nor  Imprifoning,  nor   Whipping,  nor  Banijlj-^""'^'  '^^ 
ing    had    been   punijl.vfie?it    fufficient,    to    men    anddiffenting 
women,   for  caufe    of  Confcience  in    New-England,  Confden- 
but  even  Death  it  felfe,  (according  to  the  principles'^^^' 
of  perfecution)  had  been  inflidied. 

Peace.  M.""  Cotton  will  urge  that  Gods  people  will 
not  be  fuch  Hereticks,  &c. 

278]  Truth.  I  might  urge  M''  Cottons  owne  grant 
of  fuch  finnes  in  Gods  owne  people,  for  which  they 
may  be  juftly   Excomtnunicated ;  but    I   will   rather 


464  The  bloody  Tenent  yet  more  bloody. 

f^oly  produce  an  Injlance  in  our  Nation  of  England. 
and  CrcOT-None  fearing  God  will  eafily  deny  the  Eminent 
n/f//joyn-  Godlines  of  Cranmer  &  Cromwell  in  King  Henry 
'"erfrcu  ^^  eight  his  dayes ;  At  that  very  time  when  King 
tors  of  Henry  himfelfe  difputed  in  fo  famous  an  AJfembly 
Chrift  Je- againft  the  blefled  witnejfe  of  Chrijl  Jefus,  John 
"g2°"  °  Lmnbert  I  Finde  we  not  alfo  holy  Crarimer  dif- 
weaknesinputing  before  the  King  and  that  Stately  Affembly, 
H.  8.  his  againft  this  poore  Servant  of  God,  for  that  horrible 
and  monftrous  Idoll  of  Tranfubjlantiation  ? 

Peace.  Finde  we  not  then  alfo  holy   and  zealous 

Cromwell  (at  the  Kings  command)  reading  that  blou- 

die  Sentence  of  Death  againft  that  blefted   Lambe 

of  Chrijl  Jefus,  who  was  thus  worried  to   Death, 

not  onely  by  the  bloudie    Wolves  the  Bijljops,  but 

even  by  thofe  holy  Lambes  of  Chrijl,   Cranmer  and 

Cromwell  alfo ! 

Themoft       T:ruth.    This  was   that   blefled   Lambert,    a    true 

paflages  oiFollower   of  the   Lambe   of  God  Chrijl  Jefus,  who 

Cromwell  cryed  out   in  the   midft  of  the  Flames,   None  but 

in  iLxhe.   Chrijl,  None  but  Chrijl :  and  well  might  he  fo  cry: 

8.  his        Not   Cranmer,   not   Croinwell,  who   after  fo   much 

dayes.       Light  in  DiJputatio?ts,  yet  perfifted  in  their  Herefe 

and  Idolatry,  and  partaking  with  violence  againft  this 

holy  man,   that  he  might  well   cry   out.  None  but 

Chrijl,  None  but  Chrijl.^ 

■  This    was  the  dying    exclamation   of  the  crafty  inftigation  of  Gardiner,  Bifliop 

John    Lambert,    who    was    burned    at  of  Winchefter.      The   difputations,  &c., 

Smithfield,  in  I  538.     His  condemnation  are  given    in  Fox,    A^s  and  Monuments, 

was  read  to  him  hy   Cromwell,  by  com-  ii.  331-358. 
mand  of  the   King,  as  Fox  fuppofes,   at 


The  bloody  Tenent  yet  niore  bloody.  465 

Exam:  of  Chap.   jj.  replying  to  Chap.   80. 

Peace.  A  S  it  is  (Deare  Truth)  oftentimes  in  Joiir- 
±\.  nies,  the  worji  way  and  Jaddejl  weather 
attends  the  "Journies  End:  So  here  M""  Cotton  (neere 
our  clofe)  chargeth  upon  the  Difcuffer  a  threefold 
wrejling  of  his  words,  and  accordingly  fo  much 
falfe-dealiiig. 

Truth.  It  is  fad  on  the  DifcufTers  part,  if  this  be 
done  by  him,  either  by  a  willfull  or  a  negligent 
hand. 

Peace.  Yea  and  it  is  fad  on  M""  Cottons  part,  if 
the  Charge  be  not  reall  zndi  fubjlatitiall. 

Truth.  M''  Cotton  acknowledgeth  his  words  to  be 
thefe  [The  Godly  will  not  perlift  in  Herejie  or  tur- 
bulent Schifme,  [279]  when  they  are  convinced  in 
Confciejice  of  X.h.tjinfull?iejfe  of  their  way]  The  lirfl: 
charge  therefore  againft  the  Difculfer  is  that  he 
confoundeth  Admonition  with  ConviBion,  for  (faith 
(M""  Cotton)  Admonition  ought  not  to  be  difpenced 
untill  the  ojfendour  be  convinced  \n  his  own  Confcience 
of  the  Jinfullnejfe  of  his  Way. 

Truth.  For  anfwer  hereunto  the  DifcuiTer  to  my 
knowledge  humbly  appealeth  to  the  Searcher  of  all 
Hearts,  that  he  hath  not  willingly  nor  wittingly 
falfified  M^  Cottons  words  in  a  tearme  or  fyllable. 
And  indeed  whether  he  hath  wronged  him  at  all, 
or  be  not  rather  unjuftly  trampled  under  the  feete 
of  weake  and  pajjionate  charges,  the  DifcuiTer  ap- 
pealeth to  M""  Cottons  owne  Confcience,  awaked  (if 
God  {o  pleafe)  out  of  this  bloudie  Dreanie. 

Peace.  Yea  but  (fayth  M""  Cotton)  Admonition  is 
59 


466  The  bloody  Tenent  yet  tnore  bloody. 


Of  Admo-one  thing,  and  Convi£lio?i   in  their  owne  Confcience 
and  Con-  ^^  another  ;  for  though  layth  he,  Adtnonitmi  ought  fzot 
vidlion.      to  be  difpeiiced  till  after  ConviSlion,  yet  it  may  fall  out 
that  the  Church  (through  miftake)  proceedeth  to  Ad- 
monition before  ih.6  offendour  be  cofivinced  in  his  own 
Confcience  of  the  finfullneffe  of  his  Way. 

Truth.  Palling  gently  by  the  want  of  Equitie  in 

M""  Cotton  to  the  Difculfer,  in  condemning  him  of 

faljhood,  for  taking  AdmoJiitioji  for   ConviBion,  when 

he  makes  it  but  a  mifake  in  the  Church  to  pradtice 

the  one  for,  or  before  the  other : 

I  anfwer,  I  know  not  that  futable  DiJlinBion  be- 
tween Admonition  and  ConviSlion,  as  M""  Cotton  car- 
rieth  it,  faying,  that  how  ever  the  Church  may 
through  miftake  pradlice  Admonition  before  Con- 
vi£lio?i,  yet  Admonition  ought  not  to  proceede,  untill 
after  ConviBion  in  a  mans  owne  Confcience,  for  linde 
we  not  the  words  Keprooving,  Rebuking,  Adinoniflmig, 
Exhorting  a  brother,  indifferently  ufed  both  in  the 
O/^  and  New  Tejiatijent?  And  doth  not  that  very 
word  kXvf^ov  {Matth.  18.  Reprove  him)  imply  Con- 
viSiion  as  well  as  Reproofe  or  Admonition,  for  doth 
it  not  fignifie  Convincingly  reprove  him  ? 
Convic-         Peace.  I   have    heard   indeed,   that   ConviBion   is 

fbid'"^""  two-fold: 

Firft,  External/  and.  legall  before  men  in  Civill  or 
Spirituall  judicature. 

Secondly,  EJfeBuall  and  inward  in  the  Court  of  a 
mans   owne  Confcience  before  God,  which  internall, 
alwayes  followes  not  the  Externall. 
280]    Truth.  No,  fuch  Externall  ConviBion  may  be 
legall  before  men,  but  not  in  the  fight  of  God,  and 


The  bloody  Tenent  yet  more  bloody.  467 

a  mans  owne  Confcience,  as  we  fee  in  the  cafe  of 
Naboth,  who  was  legally  convidl  of  Blafpheiny ,  when 
acquitted  by  Go(^  and  his  owne  Confcience:  As  alfo 
in  thofe  Confciences  (of  which  Paul  fpeakes)  feared 
with  hot  irons,  which  Confciences  (notwithftanding 
the  abundance  of  Light  from  heaven  convincing, 
yet)  are  not  brought  from  believing  Lyes. 

Peace.   Yea,  but   it   feems   by    M""    Cottons   words,^,^ p°^- 
that  the  Church,  that  is  (according  to  his  way)  the ^^^^^(1^.1^5 
Major  part  of  the  Church  muft  judge  that  the  Here- 
tick  is  convinced  in  his  own  Confcience  of  the  Jin- 
fulhieffe  of  his  way  before  fhe  proceedeth  to  Ad?no- 
nition. 

Truth.  For  my  part  I  cannot  reconcile  thefe  three 
Propojitions,  comprized  by  M""  Cotton  in  thefe  few 
lines. 

Firft,  the  Godly  will  not  perfift  in  Herejie  or 
turbulent  Schifme,  when  they  are  convinced  in  Con- 
fcience of  the  finfullnefle  thereof. 

Secondly,  The  Church  is  to  judge  of  the  Con- 
viBiofi  of  fuch  a  Godly  mans  Confcience. 

Thirdly,  Although  fuch  a  Godly  man  be  con- 
vinced of  the  fnfulnejfe  of  his  way,  yea  although 
he  will  not  perlifl:  in  Herefe  or  turbulent  Schifme, 
when  he  is  thus  convinced  in  Confcience  of  the  fin- 
fulness  thereof,  yet  then  is  the  Church  to  proceede  to  Convict- 
Admonition.  For  thus  he  fayth.  Admonition  ought  ion  fuffici- 
not  to  be  difpenced  till  after  ConviSlion.  ^"f'  ^^"' 

Peace.  If  M''  Cotton  fpake  of  the  firil  ConviSlion,^^^^^^^ 
to  wit,  the   Externall,  I   could  fubfcribe,  but  now  efficient 
speaking   of   that  internall  in   a  mans  owne   C'ow- i"'^^A  j^ 
fcience,  I  fee  it  pleafeth   God,  mofl  holy  and  onely  Spirit. 


468  The  bloody  Tenent  yet  more  bloody. 

wife  to  permit  the  befl:  and  and  wifell:  of  his  Ser- 
vants, to  intrap,  intangle,   and  bewilder  themfelves, 
that  they  may  learne  to  confefle  him  onely  and  in- 
finitely wife,  and  be  more  humble  in  themfelves,  as 
fools  and  lyars,  and  leffe  bitter  in  their  Judgements 
and  Cenfures  on  the  poore  Underlings  and  Outcajls. 
Chriftje-       Tr«//6.    O  that  M""  Cotton  who  grants  the   Godly 
counted)    may  fall   into   fuch    fowle    finnes    of    Herejie  and 
the  great-  Schifme,  may  also  be  godly  jealous   over   himfelfe 
^.'^.^gj^'  and  others  fearing  God  in   old  or  New  E?igland,  that, 
phemer,    alfo  poffibly  they   may  fall,  into  the  very  finne  of 
Seducer,   perfecutmg   the   Sonne  of  God    himfelfe,   efpecially 
ceiverThat^^"^^  it  is  the  [28 1  ]  Lot  of  Chrijl  Jefus  (beyond  all 
ever  was    Compare)  both  in  Himfelfe  and  his  Followers,  to  be 
in  this       accounted  the  greatefl:  Heretick,  Blafphemer,  Seducer 
and  'Deceiver. 

Peace.  To  the  fecond  and  third  Charge  M""  Cot- 
tofi  complains  of  falfe  dealing,  in  that  the  Difcufler 
fhould  render  his  words,  as  if  he  charged  fuch  to 
be  objiinate  perfons,  that  yeelded  not  to  once  or  twice 
Admonition,  and  that  for  every  Errour,  when  he 
fpeakes  onely  of  perfifling  in  Herefe,  or  turbulent 
Schifme. 

'Truth.  For  anfwer,  let  Mf  Cottons  Conclufions  in 
the  beginning  of  this  Booke  be  remembred. 
Wherein  he  maintaines  that  a  Man  of  Erroneous 
and  blinde  Confcience  in  Fundamentall  and  weighty 
points,  and  perfifting  in  the  Errour  of  his  way,  is 
not  perfecuted  for  caufe  of  Confcience,  but  for  fin- 
ning againft  his  Confcience.  Whence  it  followes 
that  the  Civill  Courts  of  the  World  mufi:  judge: 
whether  the   matter  be  fundamentall  and   waighty : 


The  bloody  Tenent  yet  ??tore  bloody.  469 

whether  the  partie  have  been  rightly  once  and  twice 
admoniJJjed :  and  whether  he  perlift  in  the  Errour 
of  his  Way :  that  is,  whether  he  be  ohjiinate  after 
fuch  Admonition,  and  muft  then  be  perfecuted,  though 
(as  the  Conclujion  wofully  concludeth)  not  for  caufe 
of  Confcience,  but  for  finning  againfi:  his  Confcience. 

Peace.  Yea  but  the  Difcufi"er  (fayth  M^  Cotton) 
dealeth  falfly,  in  carrying  my  words,  as  if  I  had 
faid,  that  Godly  perfons  in  whatfoever  Kn-our  they 
hould,  if  they  yeeld  not  to  once  or  twice  Admo- 
nition, they  muft  needs  be  objlinate :  whereas  (he 
faith)  he  fpeakes  not  of  every  Errour,  but  of  per- 
fifting  in  Herejie  and  turbulent  Schifme. 

Truth.  The  Difculfer  did  not  fo  fay,  or  fo    carry  Small  mat- 
it  as  M""   Cotton   infinuates,  but  this  he  faith,   that '"'  f  j 

,    '  '  counted 

even  in  the  place  of  Right eoufnejfe  and  yudgetnentHtrt^its. 
(as  Salomon  faith)  Iniquitie,  and  fuch  Iniquitie  (in  all 
ciijill  Courts  of  the  World,  and  in  all  Ages  of  the 
World)  ufually  hath  been  found,  that  as  in  multi- 
plying glaffes  a  Flea  is  made  an  Elephant,  &c.  So 
the  poore  witnejfes  of  Chrijl  have  been  proclaitned 
and  perfecuted  for  Hereticks,  Blafphemers,  Seducers, 
&c.  not  onely  for  houlding  the  Popes  Tranfubjlan- 
tiation,  Auricular  ConfeJJion,  Purgatorie,  and  those 
waightier  points  of  the  Beajls  ivorjhip :  but  reading 
a  piece  of  a  Leafe  of  Scripture  or  any  good  Booke 
is  Herejie:  Eating  a  piece  of  Flefh  in  Lent,  yea  the 
flight  breaches  of  the  fmalleft  Traditions  of  the 
[282]  Elders  and  State  Worjldips,  accounted  Herejie, 
Blafphe)nie,  &c. 

Peace.  Hence  it  was   I  think,  that  the  Naturalijl 
could  tell  us  in  the  Fable  of  the  Fox  and  the  Lyon, 


470  T^he  bloody  Tenent  yet  more  bloody. 

that  the  Fox  ran  not  away  in   vaine  upon  the  Pro- 
clamation of  the  departure  of  all  horned  Beajis,  as 
knowing  that  if  the  bloudie  perfeciitors  of  the  World 
fhall  fay,  the  plainejl  Ears  are  homes  (that  is,  the 
frnallejl  Errours,  yea  the  plainejl  Truths  are  Herejies) 
it  is  in  vaine  for    any   Innocent   to    plead  they  are 
but    Eares,  &c. 
The  bar-        Truth.  Yea  hence  it  was  that  in  that  famous,  or 
ufaee'W    rather    moft    infamous    Councell  of   Conjlance,    the 
John  Hus  blelTed    Servant  and   witnes  of   Chriji  'Jefus,  yohn 
I?  '^^       Hus,  was  as  it  were    ftobd  to   Death    (before   his 
at  Con-     burning)   with  tearmes  of  Herejie,   Heretick,   Here- 
jiance.      Jiarck,  yea  though    he   held   as   the   Pope  and  the 
Councell  held,  even  in  thofe  points  for  which   they 
condemned  him,  becaufe    (befide   their  hatred  for 
his  Holi?ies,  witneffing  againft  their  Filthines)  them- 
felues  would  fay  from  his  writings,  that  he  did  hould 
fo  and    fo  againft  their  Popijh   Tenents,  which  he 
he  himfelfe  profeft  he  never  did.' 

Peace.  In  the  next  place  (Deare  Truth)  are  two 
PaiTages  related  by  the  Difcuffer  from  New  England. 
to  which  Mr   Cotton  gives  no  credit. 

2.  He  fayth.  If  fuch  words  were  fpoken,  they 
might  be  fpoken  upon  fuch  waights  as  might  hould 
waight,  &c. 

'"He    himfelf    would    never     allow  could  not    have    found    many   members 

even    to  the  lail,  that  he   had    departed  of  the  Council  to  agree  with  him.   Many 

from    the     orthodox     ftandards    of    the  of  the  propofitions  attributed  to  him  by 

Church, — the    Scriptures,    and   the  Fa-  the  Council   he  publicly  difavowed,  and 

thers.     In   fact,   with  the  exception   of  others   he    explained  in    fuch   a  manner 

the  views  of  Jacobel   in   regard   to  the  that  they  could  not  properly  be  regarded 

communion  of  the  cup,  there  was  fcarce  heretical."      Gillett,  Life  and  Times  of 

a  doftrine  which  he  held,  upon  which  he  John  Huss,  ii :   74-75. 


The  bloody  Tenent  yet  more  bloody.  47 1 

Truth.  For  the  Stories  and  the  DifcufTers  mil- 
takes  (willing  tnijiakes,  as  M""  Cotton  feemes  to  in- 
finuate)  I  know  the  Dilcuffer  humbly  delires  like  a 
true  Traveller  to  his  heavenly  Countrey,  to  heare  of, 
and  fee  and  acknowledge,  and  forfake  every  Jalje 
path  ■i.xvAJlep  (by  the  helpe  of  Chrijl)  that  the  poor- 
eft  childe  though  but  a  naked  Pagan  fliall  hint  him 
of:  But  why  (hould  the  Stories  feeme  incredible 
that  fuite  fo  wofully  fit  with  the  Co7ntnon  Tenents  ? 

Peace.  It  may  be  M''  Cotton  will  not  believe  it, 
nor  approve  it :  But  there  are  not  two,  but  ten  wit- 
neffes,  to  teftifie  fuch  Stories,  were  it  feafonable  to 
relate  and  inlarge  fuch  particulars. 

Truth.   Let  M""  Cotton  then   pleafe  to  underftand  J"^^^^"*" 
(to  paffe  by  particular  names  of  the  former  Stories,  deftroying 
which  are  ready  to  be  declared  to  any  charitable  andcivilitie 
loving  Enquirie)   that   his  bloudie   Tenent  is   a  bitter  ^"^^^  ^ 
Roote  of  many  bitter  branches,  not  onely  bitter  [283]  Societies 
to  fpirituall  tajis,  but   even  to   the   taft  of  Civilitie  °"t  °^  ^^^ 
and  Hu?nanitie  itfelfe.     But  fince  the  names  of  per- 
fons  are   fo  delired,   I   fhall   relate  (not  out   of  any 
perfonall   difrefped:  to  M""  Streete  and  the  people  of 
Cohannet,  alias    Tau?iton,   my  loving  friends)    what 
many  teftifie,   that  the  faid   (reputed)   Minijier  M'' 
Streete,     publikely    and     earneftly     perfwaded    his 
Church-metnhers  to  give  Land  to  none  but  fuch,  as 
might  be  fit  for  Church-members :  yea  not  to  receive 
fuch  EngliJJj  into  the  Towne,  or  if  in  the  Toivne,  yet 
not  to   Land,   that  if   they  lived   in  the  Towne  or 
place,  yet  they  might  be  knowne  to  be  but  as  Gib- 


472  The  blooay  Tenent  yet  more  bloody. 

eoTiites,  hewers  of  wood,  and  drawers  of  water  for 
the  fervice  of  them  that  were  of  the  Church.^ 

Peace.  I  know  what  troublefoine  EffeBs  followed 
in  the  fame  place,  and  what  Breaches  of  Civill  and 
humane  Societie  ?  What  Departures  of  divers,  and 
Barres  to  the  cotnmiyig  of  others,  to  the  fpoile  and 
hindrance  of  a  moft  likely  and  growing  Plantation. 

But  to  proceede  (Deare  Truth)  you  cannot  more 
faithfully  and  carefully  labour  to  difcharge  the  Dif- 
culTer  of  falfioods,  then  M""  Cotton  endeavours  to 
lay  them  on  :  For  to  the  former  three,  behould  in 
the  next  palTage  foure  more. 

"  For,  firft  the   DifculTer  is  charged   to   report   M"" 
"  Cottofi    as    expreffing    Confidence    in    this    caufe, 
"  which  M""  Cotton  fayth  he  expreffed  not. 
"  Secondly,  He  reports  M""  Cotton  to  fay,  that  he  (to 
"  wit,  Mr  Cotton)   had  removed  the  grou?ids  of  this 
"  Errour,  whereas  M''   Cotton  (faith   he)  faid  not  fo, 
's  but  that  he  had  fpoken  fo  much  for  that  End. 
"  Thirdly,  He  foifteth  in  the  name  of  great  Errour, 
"  which  though  it  be  fo,  yet  M.''  Cotton  did  not  fo 
"Jlile  it. 
"  Fourthly,  That   M^  Cotton  fhould  conclude,  that 

•  Nicholas  Street  was  inftalled  Teach-  divifion  in  the   church   which   Leckford 

er   at  Taunton,  together    with    William  relates  had    fome  conneftion  with     the 

Hooke  as   Paftor.     "What  day  that  was,  facts    afterted    above.     "  Cohannet,  alias 

is  afked  in  vain"  fays   Mr.  Savage  ;   Gen.  Taunton,  is  in  Plymouth  Patent.     There 

////?.  of  N.  E.  iv  :   222.     It  was  proba-  is    a   church  gathered   of  late,  and  fome 

bly  in  1637.     Hooke  went  to  New  Ha-  ten  or  twenty  of  the  church,  the  reft  ex- 

ven    feven    years    after,   at   which    time  eluded.     Mafter  Hooke    Paftor,   Matter 

Street  fucceeded  him  as  Paftor.     In  1659  Streate   Teacher."     Plain  Dealing,    40. 

he   alfo   went   to    New    Haven,    as    M'  Baylies    thinks     it  not    improbable  that 

Hookes  fucceffor,  and   died  there  April  Richard  Williams,  one  of  the  firft  and 

22,    1674.   Emery,   Minijlry  of  Taunton,  leading  fettlers  of  Taunton  was  a  relative, 

i:  156.       Baylies   Memoirs  of  Plymouth  and  perhaps  brother   of   Roger,      tiew 

Col.  i :   290-295.     It  is  polEble  that  the  Plymouth,  i :   272,  284. 


The  bloody  Tenent  yet  more  bloody.  473 

"  to  be  a  great  Errour,  that  perfons  are  not  to  be 
" perfecuted  for  caiife  of  Coiijcience,  when  he  ftates 
"  the  Sluefiion  fo,  that  none  ought  to  be  perfecuted  at 
"  all  for  caufe  of  Confcience,  but  for  finning  againft 
"  their  Cojifcience. 

Truth.  Sweet  Peace,  he  that  hath  a  minde  to 
beate  a  T)og,  will  soone  linde  a  cudgell,  &c.  If  M"" 
Cotton  had  not  efteemed  the  Difcuffer  as  a  Dog,  and 
had  not  had  as  great  a  minde  as  a  Dog  to  ufe  him, 
he  would  never  have  io  catcht  at  every  line  and  'word, 
to  finde  out  (fuch)  the  DifcufTers  Lyes  and  Faljlioods. 
284]  For,  firft,  it  is  apparant  that  the  DifculTer 
lere  undertooke  not  to  repeate  M''  Cottons  words, 
but  upon  fuch  and  fuch  words  of  M""  Cottotis  (com- 
pared with  all  former  Agitations)  to  colledl  accord- 
ing to  his  underjlandirig  fuch  a  Conclujioji. 

Peace.  But  whether  he  hath  rightly  and  without  All  Men 
breach  of  Truth  or  Love  fo  and  fo  colledied,  let  it^reconfi- 
be   (briefly)  in  the  feare  of  God  exafnined.  their'" 

Truth.   Firll:  then,  hath   not  M^  Cotton  through  owne 
all  this  difcourfe,   expreft  a  Conjidence   (fome  have  °P'"'°"^" 
called  it  itnperious  and  infulting)    againft  the  poore 
Hereticks,    Blafphetners,    Seducers  ?     And     doe    not 
thefe  words  [for  avoyding  the  grounds  of  your  Er- 
rour]  import  fo  much  ? 

Secondly,  Doth  not  M""  Cottons  words  imply  that 
in  his  opinion  fuch  a  Tenent  is  an  Errour,  and  that 
by  fpeaking  fo  much  againft  it,  he  hath  removed 
it,  whatever  his  opponent  thinkes  to  the  contrary  ? 

Thirdly,  Why  may  not  the  Difcufler  or  any  man 
fay,  that  M''  Cotton  counts  that  a  great  Errour, 
which  M''  CottoTi  endeavours  fo  to  reprefent  to  all 
men  ?  ^o 


474  The  bloody  Tenent  yet  more  bloody. 

Peace.   But   the   fourth   (fayth   M""  Cotton)    is  an 
evident  faljhhood  in   the    DifcufTer  to   fay,  that  M"" 
Cotton  fliould  conclude  this  to  be  the  great  Errour, 
that  perfons  are  not   to   be  perfecuted  for  caufe  of 
Co?ifcience. 

Truth.  The  Father  of  Lights  hath  of  late  been 
gracioufly  pleafed  to  open  the  eyes  of  not  a  few  of 
his  fervants  to  fee  that  M""  Cottons  DiJiinBio?i  [of 
not  perfecuting  a  man  for  his  Confcience,  but  for  Jin- 
ning  againji  his  Confcience\  is  but  a  Figleafe  to  hide 
the  nakednes  of  that  bloudie  Tenent,  for  the  Civill 
Court  mufl:  then  judge  when  a  man  finnes  againft 
his  Co7ifcience,  or  els  he  mufl  take  it  from  the  Clear- 
gie  upon  truft,  that  the  poore  reputed  Heretick  doth 
fo  finne. 

Peace.  M''  Cotton  adds  that  it  is  Aggravation  of 
finne  to  hould  or  praftice  Rvill  out  of  Confcience. 
The  per-  Truth.  True,  but  I  alfo  alke,  Doth  not  that  per- 
^T™^"""^  °  y>r«/(5«r  that  hunts  or  perfecuteth  a  Turke,  a  yew. 
Pagans,  3.  Pagan,  an  Antichrjlian  (under  pretence  that  this 
^''^  a'  °n  P^^^^i  this  Turke,  this  Jew,  this  Antichrijlian  fins 
M/?/,  isin  againft  his  owne  Confcience^  doth  not  this  perfecu- 
a  greater  /oar,  I  fay,  hould  a  greater  Errour,  then  any  of  the 
errour       foure,  becaufe  he  hardens  fuch  Confciences  in   their 

then  any  '  ii-rnT  n         •  i  r 

of  them.  Errours  by  fuch  his  [285J  perfecutton,  and  that  alfo 
to  the  overthrowing  of  the  civill  and  humane  Socie- 
tie  of  the  Nations  of  the  World,  in  point  of  civill 
peace  ? 

Peace.  Well  you  may  (deare  Truth)  enjoy  your 
owne  holy  and  peaceable  Thoughts,  but  M''  Cotton 
ends  this  Chapter  with  hope  that  the  reputed  blou- 
die Tenetit,  appeares  not  whited  in   the  bloud  of  the 


The  bloody  Tenent  yet  more  bloody.  475 

Lambe,  and  tends  to  fave  Chrijis  Jloeepe  from  devour- 
ing^ to  defend  Chrijis  truth,  and  to  maintaine  and 
preferve  peace  in  Church  and  Common-weak. 

"Truth.  Sweet  Peace,  that  which  hath  in  all  Ages  The  blou- 
powred  out  the  precious  bloud  of  the  So)ine  of  God,  in'^'f  fruits 
the   bloud  of  his  poore  JJjeepe,  fhall  never  be  found  ^/^^^^/^ 
whited  (as  M''  Cotton  infinuates)  in  the  bloud  of  this  Tenent. 
moft  heavenly  Shepheard :    That  which  hath  main- 
tained   the   ivorkes  of   Darknes   1600  yeares  under 
the  bloudie  Rotnane  Emperours,  and  more  bloudie  Ro- 
mane  Popes,  hath  never  tended  to  deftroy,  but  build 
and   fortifie  fuch   hellijl}  workes.     That    which    all 
Experience  (fince  Chrijis  time)  hath  shewen  to  be 
the  great  Fire-brand  or  Incendiarie  of  the  Nations, 
hath   powred  out  fo   many    Rivers  of  bloud  about 
Religion,  and  that  amongft  the  (fo  called)  Chrijlian 
Nations.     That  Tenent,  I  fay,  will  never  be  found  a 
preferver,  but  a   bloudie  dejiroyer  both   of  Spirituall 
and  civill  peace. 


Exam:  of  Chap.  78.  replying  to  Chap.  81. 

Peace.'\T'\T'E  are  now  (Deare   Truth)  through 
V     V    the  mercie  of  the  Father  of  mercies, 
arrived,  at  the  laft  Chapter  of  this   Sorrowfull  Agi-  Touching 
tation:   W'   Cotton  finds    nothing  in  this  worth  the  |'°"p'|^°" 
while  to  fpeake  to  ;  yet  thinkes  he  it  good  to  findeions. 
time    to   blame   the    Difcufler    for   i^i^-Applaufes, 
vaine-glorious    Triumph,   and     confident   perfwajion, 
which  before  he  had  noted  M""  Cotton  for. 


476  The  bloody  Tenent  yet  more  bloody. 

Truth.  That  which  was  noted  in  M''  Cotton  was 
not  meerly  a  perfwajioji  or  cotifidetice,  but  indeed  an 
imperious  and  infulting  confidence,  over  the  poore 
and  opprefi'ed,  and  an  adding  of  Vinegar  to  the 
Gall  of  the  Sonne  of  God,  perfecuted  in  his  poore 
Saints  and  Me?nbers. 

286]  Peace.  But  may  there  not  feeme  to  be  too  in 
the  DifcuiTer,  too  great  a  confidence  of  the  co?iverting 
and  turning  of  the  bloudie  Storme  of  Warres  about 
Cotifcience,  into  merciful!  calmes  of  peace,  and  of  the 
returne  of  Chrifis  dove,  with  0//w  branches  of  aw'// 

Freedome       Truth.  Then   let   thoufands   and  ten   thoufands, 
fcience  '    French,  Polonians,  Hungaria?is,   Trafifiylvanians,  Bo- 
hath  ever  hewians,  Netherlanders,  and  others,  and   now  at  lafl 
been  a       (through     Gods  gracious  fmiling    upon    this    holy 
kerinall    Truth  of  his)  I   fay,   many   thoufand   Englijh   men 
Natios       fet  to  their  feale  and  witnes,  to  wit,   that  Freedome 
Tat^a  "    ^^  ^^^  Confidences  of  men,  (from    all  other  but  fipi- 
peared.      rituall  oppojition)  hath  ftuck  many  Millions  of  Browes 
and  Hoiifies  with  0//tv  branches,   that   were  before 
beblubbered  and  overwhelmed  with  tears  and  bloud. 
Peace.   I  cannot  but  confidently  fee  and  fay,  that 
doubtles,  had  not  the  prude?it  and  zealous  care    of 
Ryiglands   Parliament  and  Armie  fubfcribed  to  this 
And         blessed  means  of  peace,  reftored  to  Lands  and  Coun- 
ztth\s  ^  ^'^-f  enibroyled  in  bloudie  civil  I  War  re?,  about  Religion, 
houre  in    doubtles,  the  streame  of  Warre  which  hath  run  fo 
England.    \QY\g  with  bloud  between  the  Prelates  and  the  Puri- 
tans (fo  calld)  had  run  as  frefh   and   furious   in   all 
devouring ^^w^j-  between  the  Prefi^yterians  and  the 
Independents. 


The  bloody  Tenent  yet  more  bloody.  477 

Truth.  Oh  bleffed  be  the  God  oi peace,  who  hath 
more  pitie  upon  the  u?ipeaceable  Sonnes  of  Men,  then 
they  have  on  Themfelves. 

Peace.  M''  Cotton  in  the  next  place  addeth,  that 
one  paffage  he  may  not  let  pafle,  becaufe  the  name 
of  Chriji  is  interefled  in  it,  and  difhonoured  by  it. 
to  wit,  [ChriJl  delighteth  not  in  the  bloud  of  men, 
but  fhed  his  own  bloud  for  his  bloudiejl  enefnies  .•] 
M''  Cotton  anfwers ;  it  is  true  that  ChriJl  delighteth  ^Jow 
not  in  the  bloud  of  men,  while  they  gainfay  and^  ^tsin^' 
bloudily  perfecute  him  and  his,  out  of  Ignorance :  but  bloud. 
he  delights  in  the  bloud  of  fuch,  who  after  the  ac- 
knowledgement of  his  Truth,  doe  tread  the  bloud  of 
his  Covejiant  under-foote,  and  wittingly  and  williiigly 
rejedl  him  from  raigning  over  them  :  The  contrary 
whereof  he  fayth  Proclaimes  the  Go/pel  to  [be]  the 
Jeede  of  the  Serpent :  Sows  pillowes  under  all  ellbowes, 
makes  the  Heart  of  the  Righteous  fad,  ftrengthens 
the  hand  of  the  wicked,  and  proclaimes  peace  to 
yezabell,  and  her  whoredomes  and  witchcrafts,  and 
concludes  with  prayer  [287]  againfl:  fuch  a  bewitch- 
ing of  the  Whores  Cup,  where,  by  open  profejjion 
fhe  is  rejedted,  but  let  in  by  the  back-door e  of  Tol- 
ler at  ion. 

Truth.  I  perceive  (Sweet  Peace)  that  in  the  wind-  Of  perfe- 
ing  up  of  this  Difcourfe  M''  Cotton  winds  up,  re-  ^""jf^^gg 
folveth  and  reduceth  his  former  pleaded  for  perfe- 
cuting  of  Hereticks,  Blafphemer^,  Idolaters,  Seducers, 
into  the  perfecuting  onely  of  Apojlates,  who  after 
the  acknowledging  of  the  Truth,  doe  tread  the 
bloud  of  Chrifs  Covenant  under  foote,  &c.  To 
which  I  anfwer  ;   If  fo  then  the  difcerning  &  judg- 


478  The  bloody  Tenent  yet  more  bloody. 

ing  between  fuch  as  gainfay  Chrijl  and  blafpheme 
him  out  of  Ignorance,  (fuch  as  M''  Cotton  makes 
the  yewes,  who  put  him  to  Death)  and  fuch  as  wil- 
lingly  and  witt'mgly  rejedl  him  :  I  fay  the  judging 
of  this  muft  then  reft  at  the  Barre  of  the  Chill 
Courts  and  'Judicatures  of  the  World,  which  necef- 
farily  implies  a  fuppolition  of  power  of  Judging  in 
all  the  Nations  of  the  World,  and  so  confequently 
in  Naturall  men  contrary  to  the  Scriptures,  which 
conclude  all  Manki?ide  (while  in  their  7iaturall 
ejlate,)  uncapable  of  the  things  of  Gods  Spirit. 

Peace.  Yea  and  alfo  (to  my  underftanding)  it  im- 
plies, z  fubjiiitting  znd  fubjeBi?ig  of  the  Crowne  and 
Sceptre  and  affaires  of  Chriji  Jefus,  to  the  Civill 
and  hu?nane  Croivnes  and  Scepters  and  Tribunalls  of 
the  Nations  of  this  World,  and  that  in  fpirituall 
and  heavenly  things,  the  proper  affaires  of  his  owne 
Spirituall  Kingdome,  in  which,  the  wifeft  of  this 
world  are  ignorant,  and  extreamly  oppofite. 
A  Truth.    For  this,   vou   know  M^   Cotton  hath  a 

A  mon-  •        r   1  •  r     \ 

ftrous  fus- broken    Refuge,  to  wit,  [the  Nations  of  the  World, 

penfionorgj;   JSfaturall  men    muft  not   judge   untill   they   be 

of  Magif- better  informed]  In  which,  what  a  wonderfull  and 

trates.       moujlrous  fufpeiifton  doth  he  put  upon  the  affaires  of 

ChriJI  Jejus  all  the  world  over,  and  leaves  the  tnat- 

ters  of  Chriji  Jefus  in  worfe  cafe,  and  more  poorely 

provided  for  by  Chriji  JeJus,  then  the  matters  and 

affaires   of  any   King  or  Kingdome   in    the    World, 

beyond  compare  and  hnagination. 

Peace.  Yet,  me-thinks  thofe  Scriptures  quoted 
by  M""  Cotton  Luc.  17.  [19:  27.]  Thofe  mine 
Enemies,  &c.  and  Revel.  16.  [4-7-]  Bloudie  vengeance 
upon  Antichrijiian  Emiffaries,  are  very  confiderable. 


The  bloody  Tenent  yet  more  bloody.  479 

Truth.   Doubtles  all   Scripture  ferioufly  alled2:ed4"^8av 

1  n       •  1  /        /I  1-  tions  of 

Dy    the    molt   ignorajit   and    unworthy  (now  much  Scriptures 
more  from  fo  learned  and  confcie7itious)  ought  feri- ought  feri- 
oufly and  awfully  to  be  pondered  in  [288]  the  holy  ^"^^^ '^^^^ 
prefence  of  God :  The  Warrants  and  Authorities  ofanfwered. 
civill powers  (though  but  pretended)  are  not  without 
due  refpedl  to  be  examined,  although  rejedled  (in 
the  end)   as  infufficient,  &c.     But  confider  in  the 
Examifiation  of  thofe  Scriptures :  Is  it  credible  that 
all  that  refift  Chriji  "Jesus,  his  Kingdome  and  Gover?i-  '^'^^°"f 
me?it,    are    Apojlates    and    Antichrijlian    Etnijfaries,  jg^es  and 
againft  whom  he  powres  out  that  Violl?  Have  they  ^''"V'^'y?- 
firft    acknowledged    the    Covenant    of    Jefus,    and '^-^^'^"^j^^" 
then  trod  the  precious  bloud  of  that  High  Covenant  ^ac 
under  feete  ?  charge  of 

Peace.  The  Eaji  is  not  fo  farre  from   the    JVeJi,    ^° 
as  thofe  Scriptures  from  fuch  a  Conclujion. 

Truth.  Yea  how  many  hundreth  thoufands  of 
yewes  and  Turkes  and  Antichrijlians  perifh  tempor- 
ally and  eternally,  and  that  for  refufing  Chrift  Jefus 
to  be  King,  and  for  fhedding  his  bloud  in  his  fer- 
vants,  who  can  never  be  brought  under  this  guilt 
of  Apojiacie,  after  they  have  once  acknowledged 
the  truth  of  Chrijls  Government  and  Kingdome. 

Peace.  Me-thinks  to  underiland  the  Scriptures 
in  M''  Cottons  fence,  were  a  wonderfull  penning  up 
2.n.di  fraight?iing  the  holy  Scripture. 

Truth.  Sweet  Peace,  as  foon  may  we  immure  the 
glorious  Sun  in  a  darke  dungeon,  as  confine  thofe 
bright  Scriptures  in  the  dark  Cells  of  Apojiacie: 
but  I  further  obferve,  that  Chriji  Jefus  not  only 
praid  and  dyed  for  his  Enemies,  who   bloudily  per- 


480  The  bloody  Tenent  yet  more  bloody. 

fecuted  him  and  his  out  of  Igtiorance,  but  gave  this 
realbn  againfl  bodily  Death  to  be  inflidted  on 
any  for  his  caufe  and  fake,  Luc.  9.  [56.]  The  Son 
of  Man  is  not  come  to  dejlroy  Mens  lives :  and  I 
might  returne  the  Sluc/iion  to  M""  Cotton,  not  unfitly, 
Are  not  thefe  the  words  of  Him  that  delight- 
eth  not  in  the  bloud  of  his  bloudiejl  enemies  and 
Gamfayers  ? 

Peace.  It  will  be  said,  What  Jlaughters,  what 
drinking  of  Bloud  is  that  which  Chrijl  Jefus  in 
thefe  Scriptures  intendeth  ? 

Truth.  I  anfwer,  although  the  Sword  of  Chrifls 
Kingdomc,  that  lliarpe  Sword  with  two  edges  is  a 
Spirituall  Sword,  and  is  carried  in  his  Mouth,  yet  all 
power  in  Heaven  and  Earth  being  given  into  his 
hands  by  his  Father,  he  ruleth  and  over-ruleth  in  a 
way  of  power  and  providence,  all  the  powers  of 
the  World. 
The  myf-  There  is  therefore  a  great  Sword  given  to  him 
the  red*^  that  rideth  upon  the  white  Horfe,  {Revel.  6.  [2.])  by 
horfe  of  which,  for  the  relifting  [289]  of  him  that  rideth 
upon  the  white  Horfe,  (in  the  gainfaying  and  perfe- 
cuting  of  Chrijl  in  his  Members)  Chrifl  'Jefus  takes 
peace  from  the  Earth,  and  fufFers  the  Turkes  to 
plague  the  Antichrijlian  World,  [Papijls  and  carnal! 
Protejlants)  to  plague  each  other,  and  to  lill  Cups 
of  Bloud  each  to  other,  while  they  contend  and 
fight,  firft  againft  God,  and  then  one  againfl:  another, 
for  their  feverall  falfe  Prophets  and  Religions. 

Peace.  Me-thinkes  then  M''  Cotton  might  have 
fpared  to  charge  the  DilculTer  with  proclaiming  of 
peace  to  "Jezabell,  &c. 


War 


The  bloody  Tenent  yet  more  bloody.  481 

Truth.  There  is  a  Spiritual!  peace  in  the  fnatters^  ipint- 
of  Chrijis  Kingdome  and  Worjhip,  and  in  the  particu-  Q\y.\\\ 
lar  Confciences  and    Souks   of  his   Servants.     There  peace, 
is  a  civill peace  in  the  quiet  enjoyment  of  each  mans 
proprietie,     in    the     Combmation    of    Toivnes,   Cities, 
Kingdot?ies,    &c.      But   neither  of  thefe  three    will 
Mr    Cotton  prove  the  DifculTer  proclaimeth  to  fuch 
Antichrijlians  or  etiemies  of  Chrijl  Jefus,  who  perfe- 
cute  and  opprejfe  Jew  or    Gentile  upon  any  civill  or 
spiritual  I  preteyice. 

'Tis  true,  the  Confciences  and  Worfhips  of  all  men 
peaceable  in  their  way,  he  affirmes  ought  not  to  be 
molefted,  and  though  not  approved  yet  perfnitted, 
and  (although  no  J pirituall,  yet)  a  cm//  ^6'<3Ct'  pro- 
claimed to  their  outward  man  while  peaceable  in 
civill  commerce. 

To  perfecutours,  he  not  onely  proclaitnes  Gods  "Judge- 
ments  f pirituall  and  eternall,  but  temporall  alfo,  and 
affirmeth  that  all  perfecutours  of  i\\  forts  (and  efpeci- 
ally  the  bloudie  Whore  of  i?o;;/£'  (who  hath  so  long 
been  drunk  with  the  bloud  of  the  Saints,)  ought  by 
the  Civill  Sword  to  be  refrained  and  punijhed  (as  the 
Dejlroyers  of  Mankinde  and  all  c/'y///  and  peaceable 
being  in  the  World,)  according  to  the  hight  of 
their  cruell  and  murtherous  Oppreffons. 

Peace.  But  Tolleration  of  her  (fayth  M""  Cotton 
brings)  her  in  at  the  back  dore,  and  fo  we  may 
come  to  drink  deeply  of  the  Cup  of  the  Lords 
wrath,  and  be  filled  with  the  Cup  of  her  plagues,      wofull 

Truth.  There  are  two  opinions  which  have  be-  opinions 
witched  the  Nations  profelTmg  the  name  of  Chrif.  \^^'^^^' 

Firft,  That  a    Nationall  Church   or    State,   is  ofNations. 
Chrifts  appointing. 


482  The  bloody  Tenent  yet  more  bloody. 

290.]  Secondly,  That  fuch  a  Natknall  Church  or 
State  mull  he  maintained  pure  by  the  pourr  of  the 
Sword.  While  M"^  Cotton  prayes  againft  the  bc- 
ivitching  of  the  Whores  cup,  ()  that  the  Father  of 
Lights  might  gracioully  please  to  (hew  him  the 
depth  of  her  uitchcrafts,  and  his  owne  moll  uof'ull 
Dclujions  in  both  thefe. 
The  3  In  vaine  doth  M""  Cotton  feare  partaking  of  her 

g''"'       Jinncs   and  plagues  by   a    tolkrating  (meerlv)  of  her 
thc""°    Worjhip  in  a  drill  State,  while  he  forgets   the  three 
fall  of  ihcgreat  caufes  of  her  doicnfall  and  dcfolation,  and  par- 
Church  o(  takes    of   any    of   them    {Revel.    18.)  to   wit.    Her 
•worldly  pompc  and  plea  fur  e :    Her  fpirituall  IVhore- 
domcs  and    invented  li'orjhips,   and    her  crueltie  and 
bloudjhed,   more   efpecially  againfl  the  Confciences  of 
the  Saints  or  ^o/y  ones  of  "Jefus. 


Exam :  of  Chap.  79.   Touching  the  Modell  of  Church 

and  Civill  power.  Examined  in  the  Jirjl  part  of 

the  bloudie  Tenent,  but  not  defended  by  M'' 

Cotton,  or  any,  that  the  Difcu[jer  knoues  of. 

Touching  Pt'<7tY. T    Had   hoped   [Deare   Truth)  that   we   had 

V  '^  X    gained  a  peaceable   and  r^uiet   harbor,  after 

MoJf/lof  all  our  tempelluous  ToJJings  in    the  bovfterous  Seas 

Church     of  this  bloudie  Tenent,  yet  now  behold  zjharpe  and 

powe'r^'     cutting   ivindc  of   M""  Cottons    continuall   CenJ'ures ; 

For   I    was   not    (fayth    M""  Cotton)   of   thofe    that 

compofed  the   Modell :  and   fecondly,  the   Minijiers 

fay  it  was  not  fent  by  them  to   Salem,  and  therefore 

the  Difcujfer  is  left  of  God  to  a  douh\c  fa  Is  hood. 


The  bloody  Tenent  yet  more  bloody.  483 

Truth.  Sweete  Peace,  till  fiveete  Death,  in  and 
(often)  for  Chriji,  clofe  up  the  Eyes  of  hhfervants, 
they  muft  not  expert  to  reft  fully  from  their  La- 
bours, and  expedt  their  workes  to  follow  them. 

Once  againe  therefore  let  us  heare  the  Difculfers 
plea  for  himfelfe  againft   this   bluftering  charge  of 
douh\&  falfiood.     Mafter  Cottons  owne  words  in  the 
End  of   his   Anfiver   to   the   Prifoners    Letter,    are 
"thefe;    I   forbeare  adding    Reajons  to  juftiiie  the 
"  Truth,  becaufe  you   may  finde  that   done  to  your 
"  hand  in  a  Treatife  fent  to  fome  of  the   Brethren, 
"late  of  Salem,  who  doubted  as  *you  doe.' 
291.]    Truth.    To   my   knowledge   it   was   reported  *^'''""| 
(according  to  this  hint   of  M""   Cottons)  that  from  //^// 
the  Minijlers  of   the  Churches   (pretended)   fuch   a 
Modell  compoled  by  them  was  fent  to  Saletn  :  Here- 
upon it  was  that  the  DifcuJJer  wrote  on  purpofe  to 
his  worthy   friend   M''  Sharpe  [Elder  oi  the  Church 
of  Salem,  (fo  called)  for  the  fight  of  it,  who  accord- 
ingly lent  it  to  him. 

Peace.  If  this  Modell,  of  fuch  confequence,  were 
fo  cotiipofed  and  fo  fent  to  Sale?n,  if  M"'  Cotton  di- 
refts  others  thither  to  repaire  to  make  ufe  of  it,  if 
he  thus  approve  and  promote  it,  I  fee  not  why  it 
might  not  probably  be  collected,  that  M""  Cottoti  (not 
the  laft  in  fuch  great  and  publike  matters)  was 
amongft,  if  not  chiefe  amongft  the  co??ipofers  of  it, 
and  that  he  and  they  were  not  ignorant  of  the  con- 
veyance of  it  to  Saletn.^ 

'  Pub.  Narr.  Club,  iii :    53.  "entreate  of  the  elders  and  brethren  of 

^  The  Model,  &c.  feems  to   have  origi-  every    church     within    this    jurifdiftion 

nated  in  an   Aft  of  the   General   Court,  that  they  will  confult  and  advife  of  one  uni- 

pafled   March  ^,    1634,  in    which   they  form  order  of  diffipline  in  the  churches. 


484 


The  bloody  Tenc7it  yet  7nore  bloody. 


Deepe 
Cenfures 
for  none 
or  inno- 
cent mif- 
takes. 


Truth.  But  grant  M""  Cottofi  fliould  have  been 
imagined  to  have  been  left  out  in  this  fo  great  and 
publike  2.  fervice,  and  that  all  the  former  probabilities 
faile :  yet  doubtles  M""  Cotton  will  be  caft  at  the 
barre  of  Chrijiia?i  Love  and  Moderatioyi,  for  fo  bitter 
a  charge  upon  the  poore  DiJcuJJ'er  for  (o  eafie  and 
harmles  Mijiakes. 

Peace.  Such  fierce  JlaJJjes  might  well  iflue  from 
the  bloudie  French  Cardinall  againft  the  poore 
Hugenots,  from  the  Englijl:>  bloudie  Bijhops  againft  the 
poore  Lollards,  from  the  bloudie  Popes  againft  the 
Here  ticks  and  Lutherans:  but  a  gentler  Breath  and 
Jlile  might  well  befeeme  a  Protejiant  to  a  Protejlant, 
engaged  in  cotniiion  pririciples  and  Tejlimonies  and 
fufferings  of  yefus  againft  thofe  bloudie  Tyrants. 

But  to  the  Modell,  M""  Cotton  feemes  highly  of- 
fended, that  the  Difcujfer  fliould  fay,  that  the  Modell 
awaketh  Mofes  from  his  unknoivne  Grave,  and  de- 
nies "Jejus  yet  to  have  feene  the  Earth.  For,  Mofes 
his  Lawes  were  of  force  (fayth  he)  to  the  Israelites 
in  the  Land  of  Canaaii,  when  Mofes  was  dead :  and 


agreeable  to  the  Scriptures,  and  then  to 
confider  howe  farr  the  Magiftrates  are 
bound  to  inteipofe  for  the  prefervation 
of  that  uniformity  and  peace  of  the 
churches."  Mass.  Col,  Rec.  I  :  142. 
Cotton  is  very  explicit  in  his  denial  of 
any  part  in  its  compofition,  "What  other 
Minillers  of  New  England  did  in  it, 
themfelves  know  :  But  for  M'  Cotton,  I 
know,  that  he  was  none  of  them  that 
compofed  it."  Bloud%  Tenent  Wajhed, 
192.  That  "M'  Cotton  fhould  have 
been  imagined  to  have  been  left  out  in 
this  fo  great  and  publike  a  fervice" 
might  well  have  feemed  improbable. 
He   is   equally   explicit  in   his    denial 


that  it  was  fent  to  Salem  by  its  authors. 
"The  Minifters  themfelves,  that  com- 
pofed the  Modell,  doe  deny  it  ;  How- 
foever  the  Modell  came  to  Salem,  the 
Minillers  fay  it  was  not  fent  by  them." 
B.  T.  Wdjhed,  192.  Williams  obtained 
a  copy  there  from  Samuel  Sharpe,  who 
came  to  Salem  in  1629,  and  was  a  ruling 
elder  in  the  Church.  But  Cotton  does 
not  actually  fay,  as  Williams  implies, 
that  he  knew  that  it  was  fent  there.  He 
only  fays  that  it  was  "fent  to  fome  of 
the  ^T^i\\rz'[\  late  of  Salem." 

In  reference  to  Hall,  Cotton's  corre- 
fpondent,  see  p.  54  supra,  and  Pub.  Narr. 
Club,  iii :  v. 


The  bloody  Tenent  yet  more  bloody.  485 

againe,  Chrijl  came  not  to  deftroy  the  Law  of  Mo- 
fes,  not  the  Morall  Law,  nor  the  yudicialls,  fuch  as 
are  of  cot)imo?i  Eqiiitie :  Or  els  (fayth  he)  the  Con- 
fcience  of  the  Civill  Magijlrate  could  never  doe  any  aB 
of  civill  yujiice  out  of  Faith,  becaufe  he  Jliould  have 
no  word  of  God  to  be  the  Ground  of  his  AB,  if  the 
Lawes  of  fudgement  were  abrogated,  a?id  none  extant 
in  the  New. 

Truth.  I   anfwer ;    that    fpeech   of  the    Dfcufer  Touching 
was  neither   [292]   unreafonable,   nor  untrue,  as  M""  •'1^?{"*'J' his 
Cotton  alledgeth  :   for  grant  Chrijl  came  not  to  def-  J"'^"^'^^''- 
troy  the  Morall  Law  of  the  ten  Commands  (for  the 
Subfance  of  it,  for  all  materiall  circumftarices  therein 
M''  Cottoti  will  not  urge  nor  pradlice).   Nor  fecond- 
ly,  the  fudicialls  of  Moral  Equitie,  that  is,  fuch   as 
in  deed  concerne  Life  and   Manners,  according  to 
the  Nature  and  Conjlitution  of  the  feverall   Nations 
and  Peoples  of  the  World. 

Peace.  Pardon  me  (Deare  Truth)  before  you  pro- 
ceede,  a  word  of  Explication :  your  Addition  [accord- 
ing to  the  Nature  and  Conjlitutiofi  of  the  Peoples 
and  Nations  of  the  World]  will  not  be  allowed  of. 

Truth.   Without   this   I    cannot  allow   of  Mofes 
his  fudicialls  to   binde   all   Nations  of  the    World,  jr.^^^  j^  ^ 
then  before,   or  fince  Chrijl  fefus:  my  reafon   is  :  kind  a  mi- 
That  people  of   IJrael   (to   which   thofe  yudiciall'^^'=^^°^^ 
Lawes  and  pmiijljfnents  were   prefcribed)    was  as  I 
may  fay,  a  fniraculous  people  or  Nation,  miraculouily 
brought    from   one  Nation,    (the    Land   of  JEgypt) 
into   another   the   Land  of  Canaan)   both   types,  a 
people  furnifhed  with   fniraculous  food  and  cloathing 
during  their  fortie  yeares  Travell  through  the  Wil- 


486  T^he  bloody  Tenent  yet  more  bloody. 

dernes  :  The  feaven  Nations  of  Canaan  vvondroufly 
and  miraculoujly  deftroyed  before  them ;  Their 
Laives  and  Injlitutions  7niraculouJly  delivered  to 
them,  &c. 

Belide  (not  to  wade  deeper  into  this  Controverjie, 
as  in  the  Examination  of  the  Modell  I  have  done) 
their  Land  was  typically  holy,  and  that  people  the 
Church  of  God,  the  onely  Church  of  God  in  the 
World.  And  therefore  being  a  people  of  fuch  mi- 
raculous confiderations,  Meanes  and  Obligation?,,  the 
breach  even  of  Morall  Lawes  concerning  Life  and 
Manners  and  civill  EJlate,  might  be  more  tranfcend- 
ently  heinous  and  odious  in  them,  then  in  the  other 
feverall  Nations  and  peoples  of  the  World,  many 
thoufands  and  millions  whereof  never  fo  much  as 
heard    of  the  Name  of  the  God  of  Ifrael. 

Peace.  If  men   fee  caufe  to   ordaine  a   Court  of 
Chancery,  and  ereft  a   Mercy-feate  to  moderate  the 
rigour  of  Lawes,  which  cannot  be  juftly  executed, 
without  the  moderate  and  equall  confideration    of 
perfons   and   other    circumjiances !     Me-thinks,  the 
Father  of  Mercies   (though   he  be  Jujiice  it  felfe, 
yet)  cannot  be  juftly  imagined  to  carrie  all  "Judiciall 
or  Civill  Lawes  or  Sentences,  by  one  univerfall  Jlri5l- 
nes  through  all  the  Nations  of  the  Earth. 
293]    Truth.    The  Lord  Jefus  tells  us  of  a    more 
tollerable  Sentence,    (even   for  the   Sodomites  in  the 
day  of  Judgment,  then  for  the  J  ewes,  who  were  the 
people  and   Church  of  God:    and   Paul  his    fervant 
layes  heavier  load  {Rom.    2.  [21,    22]  )    upon  fuch 
Adulterers,   Thieves,  as  profefTe  to  be  Teachers  unto 
others,  &c.  of  the  contrary  Graces  and  Vertues. 


The  bloody  Tenent  yet  more  bloody.  487 

Peace.  Deare  Truth,  the  Scriptures  are  full,  and 
many  Arguments  might  be  drawne  out  this  way, 
but  pleafe  you  to  pitch  upon  an  Injiance,  whereby 
we  may  the  fooner  finifli  this  DigreJJion. 

Truth,  Take  that  great  cafe  of  the  punijlwient  of  Touching 
Adulterie,  and  I  confidently  affirme,  that  the  Cow-^^^'j  ^f 
Jcience  of  the  Magijlrate,  may  out  of  Faith,  exe- Adulterie. 
cute  other  putiijhments  befide   (ftoning   to)   Death, 
which  was   the  pufjijhfuoit  of  that  Jinne  in  Ifraell. 
For   although   (as  M""  Cotton  fayth)   That  was  the 
Law  of  yudgement  in  the  Old  Tejlatnent,  and  there 
is  no  other  particularly  expreft  in  the  New,  yet  the 
Co7ifcie7ice  of  the  Magijirate  may  know, 

Firft,  That  the  carriage  of  the  Lord  Jefus  about 
this  cafe,  when  the  ^ejlion  was  precifely  put  to 
him,  was  extraordinary  2inA.Jirange :  For  (although 
unto  other  ^ejiions,  even  of  the  Pharifees,  Hero- 
mans,  S adduces,  the  High  Prieji,  and  Pilate,  he  gave 
more  01  leffe,  iirft  or  laft,  pundluall  Refolutions,  ytt) 
here,  he  condemnes  the  finne,  yet  he  neither  con- 
firmes  nor  difanulls  this  punijhfnent,  but  leaves  the 
^ejlion  (in  all  probabilities  and  leaves  the  Jeverall 
Nations  of  the  World,  to  their  ownt  fever  all  Lawes 
and  Agreemeyits  (as  is  moft  probable)  according  to 
their  feverall  Natures,  DiJpoJitio7is  and  Conjlitutions, 
and  their  comnion  peace  and  wellfare. 

Secondly,  The  Lord  Jefus  (i  Pet.  2.  [13.]  )   ap-^i^^^n" 
proveth  of  the  feverall  humane  Ordinances  (or  Cr^^-ment 
tions)  which  the  feverall  peoples  and  Nations  of  the  Gods  Or- 
World  Q^iiiSS.  agree  upon  their  common  peace  ?in6.fubjiji-  '"^"'^^• 
ence.    Hence  are  the  feverall yor/j-  of  Governments  in 
the  Nations  of  the  World,  which  are  not  framed  after 


488  The  bloody  Tenent  yet  more  bloody. 

Ifraels    Patterne.       And    hence   confequently,    the 
Lawes,   Rewards  and   Punifliments  of   feverall   Na- 
tions   vaftly    differ    from   thofe    of   Ifraell,   which 
doubtles  were  unlawfull  for  Gods  people  to  fubmit 
unto,  except  Chrijl  yefus  had  (at  least  in  generall) 
approved  fuch  humane  Ordinances  and  Creations  of 
Men  for  their  cot/itnoji  peace  and  wellfare. 
294]   Peace.  Me-thinks  M""  Cotton,  and  fuch  as  lite- 
rally ftick  to  the  puniJJmient  of  Adultery,  Witchcraft, 
&c.  by  Death,  muft  either  deny  the  feverall  Govern- 
ments of  the  World  to  be  lawfull  (according  to  that 
of  Peter)  and  that  the  Nature  and   Conjiitutions  of 
peoples  and  Natio?is,  are   not  to  be  refpedled,  but  all 
promifcuoufly  forced  to  one  common  Law,  or  els  they 
muft  fee  caufe  to  moderate  this  their  Tenent,  which 
elfe  proves  as  bloudie  a   Tenent  in  civill  affaires,  as 
perfecution  in  affaires  religious. 
True  Re-       Truth.  Yea,  of  what  wofull  confequence  muft  this 
publikes& prove  to  the  ftate  of  Holland  and  Low-Countries,  to 
wed«°"  ^^  ^^^^^  °^  Venice,  to   the  Cantons  o{  Switzerland, 
without     to  our  owne  deare  State  oi  England,  and  others  who 
Kings.       have   no   King,  as   Ifraells  laft   eftabliflied   Govern- 
ment had,  efpecially  no  King  immediately  defigned, 
as  Ifraells  (in  the  Roote)  was  ?     Yea  what  becomes 
of  all  Chrijlianitie,  and  of  Chrifs  Church  and  King- 
Awonder- (lQf}jg  in  the  World  ior  ever,  if  it  want  the   Govern- 
oi '&\l\ov  ^"^^^  of   a    King:    for  fayth   Bifliop   Hall   (in    his 
Hall.        Co7itemplation    on  Michaes    Idolatrie)  in  plaine  and 
exprelTe  words  :   No  King,  therefore  no  Church.^ 

'  "  It  is  no  marvell  if  Levites  wandred  were  their  due  :  if  thefe  had  been  paid, 
for  maintenance,  while  there  was  no  none  of  the  holy  Tribe  needed  to  fhift 
King  in  Ifrael.     The  tithes  and  offerings     his  ftation.     Even   when   Royall   power 


The  bloody  Tenent  yet  more  bloody.  489 

Peace.  To  end  this  pallage,  upon  the  former 
grounds,  nie-thinkes  the  Conjcience  of  a  New  Eng- 
lifh  Magijirate  (being  calld  to  be  a  Magijirate  in 
Old  England)  may  in  Faith  execute  any  other  pun- 
iihment  (according  to  Law  eftablilhed)  befide 
Death,  upon  Adulterers.  And  the  New  Englijh 
Colonies  may  be  exhorted  to  redlilie  their  wayes, 
and  to  moderate  fuch  their  Lawes,  which  cannot 
polhbly  put  on  the  face  of  morall  Equitie  from 
Mofes,  &c. 

Truth.  Your  Satisfaction  (Deare  Peace)  now  pras- '^^^^^^'^ 
fuppofed  I  proceed  and  grant  (with  that  Limitation 
forementioned)  that  Chrifl  'Jejus  neither  abrogated 
Mofes  Moralls  nor  'Judicialls,  yet  who  will  deny 
that  Mofes  eftablifhed,  (befide  the  two  former)  a 
third,  to  wit,  Lawes  meerly  figurative,  typicall  and 
cercmoniall,  proper  and  peculiar  to  that  Land  and 
people  of  Ifrael?  Thofe  Lawes  neceffarily, wrapt 
up  that  Nation  and  people  in  a  mixt  cofifiitution,  of 
Spirituall  and  Temporal!,  Religious  and  Civill,  fo  that 
their  Governours  ot  Civill  State  were  Governours  of 
the  Church,  and  the  very  Land  and  People  were  by 
fuch  Governours  to  be  compelled  to  obferve  a  cere- 
moniall  puritie  and  Holines :  But  Chrif  fefus  eredled 
another  Common-weak,  the  Common-  [295]  weak  of 
Ifrael,  the  Chriftian  Common-weak  or  Church,  to  wit, 
not  whole  Nations,  but  in  every  Nation  (where  he 
pleafeth)  his  Chrifiian  Congregation,  &c. 

feconds  the  claime  of  the  Levite,  the  in-     Church,    if    no     Levites  ?       No     King, 
juftice  of  men  Jhortens  his  right.     What     therefore  no  Church."     Contemplations. 
fliould  become  of  the   Levites,  if  there     Liber  x.  940:   ed.  1621. 
were    no     King .'      And    what    of   the 
62 


49°  T^he  bloody  Tenent  yet  ?nore  bloody. 

Peace.   Deare  Truth,  I  cannot  count  him  a  peace- 
able childe  of  mine,   that  refts  not  herewith  fatis- 
fied  :   M""!  Cottons  next  Exceptmi  is  againft  your  ex- 
cepting   againft    a    Magijlrates    Memberfhip    in    a 
Church-ejlate,  joyned  with   a   Head-Jloip  over  it,  to 
eftablifh  reforme,   &c.   (as  being  impoffible  that   a 
Qc  J.    -r  Magijh'ate   fliould   fit   Head  and  Supreame  on   the 
trates       fptrituall  Bench,  &  yet  ftand  as  a  delinquent  at  the 
''eing       fpirituall  Barre  of  Chrijl  Jefus)  M.^  Cotton  anfwers, 
Fathers     ^^^^   ^^    feverall   refpeits,   a    Magijlrate  may   be   a 
&c.  nurfing  Father  and    Judge    in    caufes   Ecclejiajtiall, 

and  yet  be  fubjed:  to  Chrijis  cenfure  in  the  offenfive 
Govern?nent  of  hhnfelfe  againft  the  Rules  of  the  GoJ- 
pel.  And  where  it  might  be  faid,  that  the  Church 
is  fubjedl  to  the  Magijlrate  in  civill  caufes,  and  the 
Magijlrate  is  fubjeft  to  the  Church  in  fpirituall 
cafes.  Ml,  Cotton  anfwers,  this  eafeth  not  the  Diffi- 
^^  ^^S'f-  cultie,  for  fuppofe,  fayth  he,  the  Magijlrate  fall  into 
Power  in  Murther,  Adulterie,  &c.  which  are  civill  Abujes, 
Spiritualls  {hall  the  Church  tollerate  him  herein  ?  And  he  con- 
cludes. Let  the  like  Power  be  granted  to  the  civill 
Magijlrate  to  deale  faithfully  with  the  Church  in 
the  notorious  TranfgreJ/ion  of  the  firft  Table,  as  is 
granted  to  the  Church  to  deale  with  the  Magijlrate 
in  the  notorious  Tranjgrejjion  of  the  fecond  Table, 
and  the  Controverfe  is  ended. 

Truth.  This   anfwer   and  inftance  of  M""  Cotton 

carries  a  feeming  Beautie  with  it,  but  bring  it  to  the 

Triall  of  the  Tejlatnent  of  Chrijl  Jejus,  and  it  will 

Of  the      appeare  to  be,  but  a  vanifhing  Colour.     For,  there 

Mlgis-      is  a  vaft  Difference:  The  fins  of  each  Church- mem- 

tratei.       ber,   whether  againft  the  frjl  or  fecond  Table,  are 


The  bloody  Tenent  yet  more  bloody.  49 1 

proper  to  the  Cognizance  and  'Judgement  of  the 
Church,  as  the  Jinne  of  the  Incejiuous  perfon  was 
punifhed  by  Chrijls  Ordinances  (in  the  Church  at 
Coritith)  as  well  as  the  Abufe  of  the  Lords  Supper. 
But  it  is  not  fo  with  the  civill  Magijlrate,  whofe  Of- 

Jice  is  ejfentially  civill,  one  and  the  fame,  all  the  world 
over,  among  all  Nations  and  people  :    For  having  no 

fpirituall  power  (as  the  Aut hours  of  the  Modell  after- 
wards  acknowledge)    he   cannot   polUbly   ad:   as   a 
Civill  Magijlrate  in  fpirituall  matters,  though   as  a 
Church-member  he  may  in  Church-ejlate,  as  alfo  may 
the  reft  of  the  Members  of  that  fpirituall  Body. 
296]   Peace.   Me-thinks  it   is  cleare   as  the   Light,  ^  "^5 
that   if   that   inceftuous    perfon    in    the   Church   oi^^^^M^g^f. 
Coritith,   had    beene    a    Magijlrate    in   the   Citie  oftratespun- 
Corinth,   the  Church    might  juftly   have  proceeded  ^l'^"^^'^^ 
againft  him,  becaufe  all    finne  is   direcftly  oppofite  church 
to  the  holy  Kingdome  of  Chrijl.     But  in  that  abufe  members, 
of  the  Lords  Supper  (which  was  meerly  unchriftian) 
neither    that    yVagiJlrate,    nor  all    the    yiagijlrates 
of  Corinth,  or  the  World  to  helpe  him,  could  juftly 
punifta  the  Church,  becaufe  that  Supper  (in  the  In- 

Jiitution  and  Spirituall  ufe  of  it)  was  not  onely  of 
the  Nature  of  the  Suppers,  of  the  meates  and 
drinks  of  the  Citie  of  Corinth,  but  alfo  of  a  divine 
znd  fpirituall  Injlitution,  of  a  heavenly  zndi  myjlic all 
Nature  and  Obfervation.  But  to  Conclude  this 
piece  and  the  whole,  M''  Cotton  corrects  himfelfe 
for  putting  in  his  Sickle  into  the  Harveji  of  his 
Brethren,  unto  whom  he  refers  the  defence  of  their 
yiodell,  and  for  himfelfe  ends  with  defires  that 
Chrijl  Jefus  would  blaft  that  peace  which  he  fayth 


492  T^he  bloody  Tenent  yet  more  bloody. 

the  Examiner  proclaimeth  to  all  the  wayes  of  falfe 
Religion,  to   Herejie  in  Do£lrine,  &c. 

Truth.  If  Chrijl  Jejus  fhall  pleafe  (for  the  fur- 
ther manifcjiation  of  his  holy  Truth  and  Glory)  to 
permit  thofe  able  and  ivorthy  men,  to  proceed  to 
fortifie  and  defend  their  WLodell :  I  hope  he  will 
alfo  pleafe  to  affift  the  Di/cujfer,  or  fome  other  of 
his  poore  fervants,  to  batter  downe  (with  the  Spirit- 
ual I  Artillerie  of  his  Word  and  Tejlament)  fuch 
weake  and  loofe  and  unchrijlian  Fortijications. 

Peace.  But  with  what  a  deepe  and  unrighteous 
charge  doth  M''  Cotton  end  again  ft  the  poore  DiJ- 
ciijfer,  as  a  Praclainier  of  peace  to  all  the  ivayes  of 
falfe  Religion,  to  Herejie  in  Do£lrine,  See. 

Truth.     Grant    M''    Cotton    (in     many    excellent 
Truths  of  JeJus)  a  fweet  founding  Silver  Trumpet  : 
Grant  the  Di/'cuJ/er  as  bafe  a  Rams-home  harsh  and 
contemptible.-    Grant    that    (for   the  peace   of    the 
Civill   State,    the   being    of  the   Nations,    and    the 
World,  the  Jafetie  of  the  good  Wheate  the  Righteous, 
and  the  calling  home  of  the    Eledl  to    God,   Jeives 
and  Gentiles  f)  the  Z)//<:«^7- proclaimes  a  civill  being, 
and  civill  peace  to   Erroneous  Consciences,  not  finning 
againft   humane    and   civill   Principles:     Yet   what 
Peace  hath  this  Rams-horne  proclaimed  (as  M""  Cot- 
ton infinqates)  when  throughout  this  whole  Booke, 
from  [297]  firrt   to  laft,  the   Proclamation  foundeth 
out  open  ivarre  againft  all  falfe  Worjl.nppers. 
The  dire-      Pcace.   I  am  a  joy  full  ivitnes  of  ivarre  proclaimed 
full  Hate    from  the  God  of  Truth,  from  the  Sun  of  Righteouf- 
WoriWp-  ''C^»  from  the  Spirit  of  Holines,  from  the  llames  of 
pers.         Fire,  those  mighty  Angels,  from   all   the  Saints  and 


The  bloody  Tenent  yet  more  bloody.  493 

Witnejfes  of  Jefus,  from  all  his  holy  Truths  and 
Ordinances.  JVarre  to  their  Confciences,  Preachings, 
Writings,  Difputations,  a  lioarre  present,  a  warre^tr- 
petuall,  and  (without  Repentance)  a  warre  eternall 
and  everlajling. 

Truth.  Deare  Peace,  our  goulden  fand  is  out,  we 
now  muft  part  with  an  holy  Kijfe  of  heavenly 
Prac^  and  Love :  M""  Cotton  fpeakes  and  writes  his 
Co7iJcience :  Yet  the  Father  of  Lights  may  pleafe  to 
Ihew  him  that  what  he  highly  elleemes  as  a  Tenent 
wafht  white  in  the  Lambes  blond,  is  yet  more  black 
and  abotiiinable,  in  the  moft  pure  and  jealous  eye  of 
Go/ 

Peace.  The  Blackmores  Darknes  differs  not  in  the 
darke  from  xhefayreji  white. 

Truth.    Chriji   Jefus    the    Sun   of    Righteoufnejfe  The  Por- 
hath  broke  forth,  and  dayly,  will,  to  a  brighter  and"*"^"""^"* 
brighter    DiJ cover ie    of    this    deformed    Ethiopian :  jj^fenent. 
And   for   my  felfe   I   muft    proclaime,    before    the 
moft  holy   God,  Angells  and  Men,  that  (what  ever 
other  white  ■^i.wA.  heavenly  Tenents  M^  Cotton  houlds) 
yet  this  is  2.fowle,  a  black,  and  a  bloudie  Tenent. 

A  Tenejit  of  high  Blafphe/nie  againft  the  God  of 
Peace,  the  Go^/  of  Order,  who  hath  of  one  Bloud, 
made  all  Mankinde,  to  dwell  upon  the  face  of  the 
Earth,  now,  all  confounded  and  dejiroyed  in  their 
Civill  Beings  and  Subfijlences,  by  mutuall  flames  of 
warre  from  their    feverall   refpedlive   Religions   and 

A    Tenent  warring  againft  the    Prince   of  Peace, 


494  '^^^  bloody  Tenent  yet  more  bloody. 

Chriji  Jefus,  denying   his  Appearance  and  Comming 
in    the    Flejh,  to   put    an    end   to,    and    abolijh  the 
Jhadowes   of   that   ceremoniall  and   typicall   Land   of 
Canaan. 

A  Tenent  fighting  again  ft   the  fweete  end  of  his 

Luc.  9.      comming,   which  was  not    to   deftroy    mens   Lives, 

for  their  Religions,  but  to  fave  them,  by  the  meeke 

''''^'  ^'    and   peaceable     Invitations   and    perfwajions    of  his 

peaceable  wijdomes  Maidens. 

The  For-  ^98  J  A  TV/zt-w/ fowly  charging  his  Wifedome,  Faith- 
traiture  offullnes  and  Love,  in  fo  poorly  providing  fuch  Magis- 
the  blouJie  f^^fg^  ^^^  CtvUl  Powers  2l\\  the  World  over,  as  might 

effed:  fo  great  a  charge  pretended  to  be  committed 

to  them. 

A  Tenent  lamentably  guilty  of  his  moft  precious 
bloud,  fhed  in  the  bloud  of  fo  many  hundreth  thou- 
fand  of  his  poore  fervants  by  the  civill  powers  of 
the  World,  pretending  to  fuppreffe  Blajphemies, 
Herejies,  Idolatries,   Siiperjiition,  &c. 

A  Tenent  fighting  with  the  Spirit  of  Love,  Holi- 
nes,  and  Meeknes,  by  kindling  fiery  Spirits  o'i  falfe 
zeale  and  Furie,  when  yet  fuch  Spirits  know  not  of 
what  Spirit  they  are. 

A  Tenent  fighting  with  those  mighty  Angels  who 
ftand  up  for  the  peace  of  the  Saijits,  againft  Perjia, 
Grecia,  &c.  and  fo  confequently,  all  other  Nations, 


The  bloody  Tenent  yet  more  bloody.  495 

who  fighting  for  their  leverall  Religions,  and  againfl: 
the  Truth,  leave  no  Koome  for  fuch  as  feare  and 
love  the  Lord  on  the  Earth. 

A  Tenetit,  againft  which  the  blelTed  Souks  under 
the  Altar  cry  loud  for  vengeance,  this  Tenent  having 
cut  their  Throats,  torne  out  their  Hearts,  and  powred 
forth  their  Bloud  in  all  Ages,  as  the  onely  Hereticks 
and  Blasphemers  in  the  World. 

A  Tenent  which  no  Uncleannes,  no  Adulterie,  hi-  The  Por- 
cejl,  Sodomie,  or  BeaJIialitie  can  equall,  this  f^'^-'ifiifig i^^Yloudit 
and  forcing  [explicitly  or  implicitly)  the  very   Soules  Temnt. 
and  Confciences  of  all  the  Natio?is  and  Inhabitants  of 
the  World. 

A  Tenent  that  puts  out  the  very  eye  of  all  true 
Faith,  which  cannot  but  be  as  free  and  voluntarie 
as  any  Virgin  in  the  World,  in  refujing  or  embrac- 
ing ^ny  fpirituall  offer  or  objeSl. 

A  Tenejit  loathfome  and  ugly  (in  the  eyes  of  the 
God  of  Heaven,  and  ferious  fonnes  of  men)  I  fay, 
loathfome  with  the  palpable  filths  of  groffe  diffmu- 
lation  and  hypocrifie :  Thousands  of  Peoples  and 
whole  Nations,  compelld  by  this  Tenent  to  put  on 
the  fowle  vizard  of  Religious  hypocrifie,  for  feare  of 
299]  Lawes,  loffes  and  pimijl.nnetits,  and  for  the 
ceeping  and  hoping  for  of  favour,  libertie,  wordly 
commoditie,  &c. 

A  Tenent  wofully  guiltie  of  hardning  all  falfe 
and  deluded  Confciences  (of  whatfoever  Se£l,  Fa£lion, 


496  The  bloody  Tenent  yet  more  bloody. 

The  Por-  HeTefie,   or    Idolatrie,  though   never   fo   horrid  and 

the  bloudy^^^fP^'-'^'^^^^)    ^Y     cruelties    and     viole?ices     prafticed 

Tenent.     againft  them  :   all  falfe  Teachers  and  their  Followers 

(ordinarily)  contraftiiig  a  Brawtiie  2.v\A Jleelie  hard- 

nejfe  irom.  their  Jiiferings  for  their  Confciences. 

A  Tenent  that  (huts  and  bars  out  the  gracious 
prophecies  and  promifes  and  difcoveries  of  the  moft 
glorious  Sun  of  Righteoiifnes,  Chrijl  'J ejus,  that 
burnes  up  the  holy  Scriptures,  and  forbids  them 
(upon  the  point)  to  be  read  in  Rnglijh,  or  that  any 
try  all  ox  fear  ch,  or  (truly)  free  difquijition  be  made 
by  them :  when  the  moll  able,  diligent  and  con- 
fcionable  Readers  muft  pluck  forth  their  own  eyes, 
and  be  forced  to  reade  by  the  (which  foever  prce- 
dominant)  Cleargies  SpeBacles. 

A  Terient  that  Jeales  up  the  fpirituall  graves  of  all 
men,  "Jewes  and  Gentiles,  (and  confequently  ftands 
guiltie  of  the  damnation  of  all  men)  fmce  no  Preach- 
ers, nor  Trumpets  of  Chrijl  himfelfe  may  call  them 
out,  but  fuch  as  the  feverall  and  refpeftive  Nations 
of  the  /F^orA/themfelves  allow  of. 

The  Por-       A  Tenent  that  fights  againft  the  comtnon  principles 

traiture  of  of  all  CiviHtie,  and  the  very  civill  being  and  combi- 

^Tenent   '^ ^i^tions  of  tnen  in  Nations,  Cities,  &c.  by  commixing 

{explicitly  or   implicitly)   a.  fpirituall  and  civill  State 

together,  and  fo  confounding  and  overthrowing  the 

puritie  ■i.Tidi  Jlrength  of  both. 

A    Tenent  that   kindles   the  devouring  jlames  of 


T^he  bloody  Tenent  yet  more  bloody.  497 

combujlions  and  warres  in  mofi:  Nations  of  the  World, 
and  (if  God  were  not  infinitely  gracious)  had  ahnoft 
ruind  the  EngUjh,  French,  the  Scotch  and  IriJJj,  and 
many  other  Nations,  Germane,  Po Ionian,  Hungarian, 
Bohemian,  &c. 

A  Tenent  that  bowes  downe  the  backs  and  necks 
of  all  civill  States  and  Magijlrates,  Kings  and  £/«- 
perours,  under  the  proud  feete  of  that  man  and  mon- 
Jler  oi  Jinne  d^nA pride  the  Pope,  and  all  [300]  PopiJJo 
and  proud  Cleargie-men  rendring  fuch  Laicks  and 
Seculars  (as  they  call  them)  but  flavilli  Executioners 
(upon  the  point)  of  their  moft  imperious  Synodicall 
Decrees  and  Sejitences. 

A  Tenent  that  renders  the   highest  civill  Magif-  The  For- 
trates  and  Minijiers  of  7z^//rf  (the  Fathers  and  Go^j |"J  ^ '^^^^^ 
of   their   Countries)    either    odious    or    lamentably  Tenent. 
grievous  unto  the  very  beft  SubjeSls  by  either  clap- 
ping or    keeping  on,   the   iron  yoakes   of   cruelleft 
opprejjion.      No    yoake    or    bondage    comparably     fo 
grievous,  as  that  upon  the   Soules  necke  of  mens 
Religion  and  Confciences. 

A  Tenent,  all  befprinckled  with  the  bloudie  mur- 
thers,  Jiobs,  poyfonings,  pijiollings,  powder-plots,  &c. 
again  ft  many  famous  Kings,  Princes,  and  States, 
either  aftually  performed  or  attempted,  in  France, 
England,  Scotland,  Low-Countries,  and  other  Nations. 

A  Tenent  all  red  and  bloudie  with  thofe  moft  bar- 
barous and    Ty^^r-like  Majfacres,  of  fo  many  thou- 
63 


/ 


498  T^he  bloody  Tenent  yet  7?iore  bloody. 

fand  and  ten  thoufands  formerly  in  France,  and  other 
parts,  and  fo  lately  and  fo  horribly  in  Ireland:  of 
which,  what  ever  caufes  be  affigned,  this  chiefly 
will  be  found  the  true,  and  while  this  continues  (to 
wit,  violence  againft  Confcience)  this  bloudie  IJfue, 
fooner  or  later,  mufi:  breake  forth  againe  (except  God 
wonderfully  ftop  it)  in  Ireland  and  other  places  too. 

The  Por-  A  Tenent  th^itjiunts  the  growth  and  jlourijlnng  of 
^l\iTbkudie^^  moil  likely  and  hopefullell  Cofumoji-weales  and 
Tenent.  Countries,  while  Confciences,  the  bejl,  and  the  bejl 
deferving  SubjeBs  are  forft  to  flie  (by  enforced  or 
voluntary  Banijlmient)  from  their  native  Countries; 
The  lamentable  proofe  whereof  England  hath  felt 
in  the  flight  of  fo  many  worthy  Englifi,  into  the 
Low  Countries  and  New  Engla7id,  and  from  New 
England  into  old  againe  and  other  forraigne  parts, 

A  Tenent  whofe  grofle  partialitie  denies  the  Prin- 
ciples of  commofi  yu/iice,  while  Men  waigh  out  to 
the  Confcie?ices  of  all  others,  that  which  they  judge 
not  fit  nor  right  to  be  waighed  out  to  their  owne  : 
Since  the  per/ecu  ours  Rule  is,  to  take  and  perfecute 
all  Confciences,  onely,  himfelfe  mull  not  be  touched. 

301]  A  Tenent  that  is  but  Machevilifne,  and  makes 
a  Religion,  but  a  cloake  or  fal king  horfe  to  policie  2in6. 
private  Ends  of  Jeroboams  Crowne,  and  the  Priejis 
Benefice,  &c. 

A  Tenent  that  corrupts  and  fpoiles  the  very  Civill 
Honefie  and  Naturall  Confcience  of  a  Nation.    Since 


The  bloody  Tenent  yet  more  bloody.  499 

Confcience  to  God  violated,  proves  (without  Repent- 
ance) ever  after,  a  very  "Jade,  a  Drug,  loofe  and 
unconfcionable  in  all  converfe  with  men. 

Laftly,  a  Tenent  in  England  moft  unfeafonable,  as 
powring  Oyle  upon  thofe  Flames  which  the  high 
Wijdome  of  the  Parliament,  (by  eafing  the  yoakes 
on  Mens  Confciences)  had  begun  to  quench. 

In   the   fad   Confideration  of  all   which    (Deare  Peace  her 
Peace)  let  Heaven  and   Earth  judge  of  the  wafiing^^?°^^ 
and  colour  of  this  Tenent.    For  xhee fweete  heavenly^^^^^^^ 
Guejl)  goe  lodge  thee  in  the  breajis  of  the  peaceable 
and  humble  Witnejj'es  of  Jefus,  that  love  the  Truth 
in  peace  !     Hide  thee  from  the  Worlds  Tumults  and 
Cotnbujlions,  in  the  breafts  of  thy  truely  wo^/f  children, 
who  profelTe  and  eiideavour  to  breake  the  /ro«_y  and 
infupportable  yoakes  upon  the  Soules  and  Confciences 
of  any  of  the  fonnes  of  Men. 

Peace.  Me-thinkes  (Deare  Truth)  if  any  of  the 
leaft  of  thefe  deepe  charges  be  found  againft  this 
Tenent,  you  doe  not  wrong  it  when  you  ftile  it 
bloudie :  But  fince,  in  the  wofull  proofe  of  all  Ages, 
part,  fince  Nimrod  (the  Hunter  or  perfecutour  before 
the  Lord)  thefe* and  more  are  lamentably  evident 
and  undeniable  :  it  gives  me  wonder  that  fo  many 
and  fo  excellent  eyes  of  Gods  fervants  fhould  not 
efpie  fo  fowle  a  monjier,  efpecially  confidering  the 
univerfall  oppofition  this  Tenent  makes  againft  Gods 
Glory,  and  the  Good  of  all  mankinde. 

Truth.  There  hath  been  many  fowle  opinions, 
with  which  the  old  Serpent  hath  infedted  and  be- 


500  The  bloody  Tenent  yet  more  bloody. 

J*'^-^''"^' witched   the  fonnes  of  men  (touching  God,  Chriji, 
of  perfe-  'he  Spirit,  the  Church,  againft  Holines,  againft  Peace, 
cution       a^ainft  civill  Obedience,  againft  chajiitie)  in  fo  much, 
compared.  ^^^  ^^^^  Sodomie  it  felfe  hath  been  a  Tenent  main- 
tained in  print  by  fome  of  the  very  pillars  of  the 
Church  of  Rome :  But  this    Tenent  is  fo  univerfally 
oppofite  to  God  and  man,  fo  pernicious  and  deftrudt- 
ive  to  both  (as  hath  been  declared)  that  [302]   like 
the  Powder-plot,  it  threatens  to  blow  up  all  Religion, 
all  civilitie,  all  humanitie,  yea  the  very  Being  of  the 
World,  and  the  Nations  thereof  at  once. 

Peace.  He  that  is  the  Father  of  Lies,  and  a  7nur- ' 
therer  from  the  beginning,  he  knowes  this  well,  and 
this  ugly  Blackmore  needs  a  majke  or  vizard, 
'^^li  d  Truth.  Y  &2.\\\&  bloudines  2^nA.  i7ihu7jiantie  oi\t.\%i\iic\\, 
vizards  ot  that  not  onely  M""  Cottons  more  tender  and  holy 
the  bloudie'Qx^2L^  but  cven  the  moft  bloudie  Bonner s  and  Gardi- 
ners  have  been  forced  to  arme  themfelves  with  the 
faire  Jhewes  and  glorious  pretences,  of  the  Glory  of 
God,  and  zeale  for  that  Glory,  the  Love  of  his  Truth, 
the  Gofpel  of  ChriJI  Jejus,  love  and  ^///V  to  mens 
foules,  the  peace  of  the  Church,  wiifortnitie.  Order, 
the  peace  of  the  Conunon-'weale,  the  Wifedoine  of  the 
State,  the  Kings,  ^eenes  and  Parliaments  proceed- 
ings, the  odioufnejje  of  6't'^j',  Herejies,  Blajphetnies, 
Novelties,  Seducers,  and  their  Infections:  the  obfinacie 
of  Hereticks,  after  all  Meanes,  Difputations,  Exami- 
nations, Synods,  yea  and  after  Convi£iion  in  the  poore 
Hereticks  owne  Cotfcience :  Add  to  thefe  the  flat- 
tring  found  of  thofe  glofing  Titles,  the  Go^/y  Mag- 
ifrate,  the  Chrifian  Magijlrate,  the  Nurcing  Fathers 
and   Mothers   of  the   Church,   Chrifian    Kings  and 


The  bloody  Tenent  yet  more  bloody.  501 

^eefies.  But  all  other  Kings  and  Magijirates  (even 
all  the  Nations  of  the  World  over,  as  M""  Cotton 
pleads)  muft  fufpend  and  hould  their  hands,  and  not 
meddle  in  matters  of  Religion,  untill  they  be  in- 
formed, &c. 

Peace.  The  dreadfull  righteous  hand  of  God,  the 
Eternall  and  avenging  God,  is  pulling  off  thefe 
maskes  and  vizards,  that  thoujands,  and  the  World 
may  fee  this  bloudie  Tenejits  Beautie. 

Truth.     But    fee     (my   heavenly    Sijier   and    tme  Truth  St 
Jlranger  in  this  Sea-like  reftles,  raging  World)   fee  ■^'"'^'■''. 
here  what  Fires  and   Swords  are  come  to  part   us  !  jngs'^j^]!"" 
Well  ;   Our  meetings  in  the  Heavens  fliall  not  thus  dome  and 
be  interrupted,  our  Kijfes  thus  di/lra^ed,  and  our  eyes  ^°^'- 
and  cheekes  thus  w^/,  uniciped:  For  me,  though  ^y;;- 
fured,  threatned,  perfecuted,  I    muft  profeffe,   while 
Heaven  and   Earth  lafts,   that   no  one   Tenent  that 
either  London,  Rnglaiid,  or  the.  ^orA/ doth  harbour, 
is  fo  hereticall,  blafphefnous,  /editions,  and  dangerous 
to  the  corporall,  to   the  fpirituall,  to  the  prefent,  to 
the  Rterjiall  Good  of  all  Men,  as  the  bloudie  Tenent 
(how  ever  wafi't  and  whited)  I  say,  as  is  the  bloudie 
Tenent  of  perfecution  for  caufe  of  Confcience. 


502 


R.  W.  his  Letter  to  Governour  Endicot, 


||lg»m«mL»ll 


[)nf  BiMmSl)  |l»mi»Ttr»Bi(]  |i«i5i»ig»ffl]  ||S5gi»mL»l|  [iai«ia«mg| 


•Matters 
touching 
the  peace 
of  the 
Englijh 
and  In- 
dians, 
about 
which  the 
faid  Gov- 
ernour did 
write  to 
R.  W:- 


The  Copie  of  a  Letter  of  R. 

Williams  of  Providence  in  New  England^ 

to  Major  Endicot,  Governour  of  the  Mas- 

fachujets,^  upon  occafion  of  the  late  perjecution 

againjl  M''  Clarke  and  Obadiah  Holmes, 

and  others  at  Bofton  the  chiefe  Towne  of 
the  Maflachufets  in  New  England. 

S  I  R, 

Aving  done  with  our  tranfitorie  Earth- 
ly ^Affaires  (as  touching  the  Englifh 
and  the  Indians)  which  in  Compari- 
fon  of  heavenly  and  Eternall  you  will 
fay  are  but  as  dung  and  drolTe,  &c. 
Let  me  now  be  humbly  bold  to  remember  that 
Humanitie  and  pietie,  which  I  and  others  have 
formerly  obferved  in  you,  and  in  that  hopefull 
Remembrance  to  crave  your  gentle  audience  with 
patience   and    fnildnes,    with     ingenuitie,    equani??iitie 


'  John  Endicott  was  one  of  the  fix 
original  patentees  of  Maflachufetts.  He 
arrived  at  Salem,  Sept.  6,  1628.  In  the 
following  year  he  was  appointed  Gover- 
nor, and  held  the  office  until  Win- 
throp's  arrival  in  1 630.  He  was  after- 
terwards  Deputy-Governor  for  four 
years,  and  w-as  Governor  for  fixteen 
years.  In  1645  he  was  put  in  command 
of  the  military  force  as  "Sergeant-Ma- 
jor General,"  and  hence  prohably  re- 
ceived the  title  with  which  Williams  here 
addreffes  him.  He  had  pafled  the  fen- 
tence   upon   Clarke   and  Holmes,   being 


Governor,  at  that  time.     ///   Newes,    4 
Mafs.  Hiji.  Coll.  ii.  31-39, 

^  Gov.  Endicott  writes  to  John  Win- 
throp,  jr.,  "Salem  the  i  5,  6,  51,"  that  is 
Auguft  15,  165 1  :  "I  have  written  Mr. 
Williams  an  anfwer  to  his  letter  you 
were  pleased  to  bring  mee,  and  I  hope 
to  fatisfaccon  as  much  as  Ives  in  mee. 
And  I  heartilie  defire  you  that  you  will 
labour  with  the  Sachems  of  the  Narra- 
ganfetts,  Ninecroft  and  Mixam,  till  their 
complaints  be  heard  and  anfwered,  &c." 
4  Mafs.  HiJl.  Coll.  vi:    153. 


as  to  the  perfecution  at  Boflon,  503 

and  candour,  to  him  that  ever  truely  and  deeply 
loved  you  and  yours,  and  as  in  the  awfull  pret- 
ence of  his  holy  Eyf,  whole  dreadfull  hand  hath 
formed  us  to  the  praife  of  his  inercy  or  Jujiice  to 
all  Eternitie. 

Sir,   I    have  often    feared    and   faid    within    my  Great  love 
Soule,  Have  I  fo  deeply  loved  and  refpecfled  ?     Was  b°e^t^een 
I  alfo  fo  well  beloved?     Or  was  all  counterfeit,  and  the  laid 
but   guilded  o'er   with    earthly  Refpedls,   Worldly  ^^°^^^^-^^^. 
ends,  5cc.      Why  am   I  lilent  ?  my  Letters  are  not  cot,  and 
Banijhed !    may   be  wellcome,    may    be  feene  and-^-  ^.  be- 
heard,  and  if  neither,  yet  will   back  againe  (toge-  ^l^-:^^l 
ther  with  my  prayers  and  cries)  into  my  Bofonie.       ment. 

Thus  while  I  have  fometimes  mufed  and  refolved ! 
ObjeBions,  ObJiruSiions,  and  a  thouiand  hindrances 
(I  feare  from  Sathan  as  Paul  faid)  have  preft  in, 
held  mv  hand,  &c. 

Sir,  it  hath  pleafed  the  Father  of  Spirits  at  this*The 
prefent  to  fmite  my  heart  in  the  very  breaking  up^^"^^^^ 
of  your  Letter  :   This  "^Deaths  Head  teWs  that  loving  with  the 
Hand  that  feald  it,  and  mine  that  opens  your  Letter,  Gover- 
that  our   Eyes,  our  Hands,  our   Tongues,  [304]   ourLgt^^jg 
Braines  are  flying  hence  to  the  hole  or  pit  of  Rot-  R.  w.  was 
tennes :  Why  fhould  not  therefore  fuch  our  Letters,  f^^^'^"-' 
fuch  our  Speeches,  fuch  our  ASlings  be,  as  may  be- 
come our  lafl:  minutes,  our  Death-beds,  &c. 

If  fo,    how   meeke   and    humble,    how    plaine   and 
ferious,  how  faithfull  and  zealous,  and  yet  how  ten- 
der and  loving  ihould  the  Spirits  and  Speeches  be  of 
dying  and  departing  Men  ? 

Sir,  While  fomething  of  this  Nature  I  mufe  over 

'  Endicott's  feal   was   a  death's   head      of  it  is  given  in  4.  Mafs.   Hift.    Coll.  vi  . 
and  crofs-bones,  with  the  name  of  John      Appendix  ii. 
Garrad  in  a  circle  round  it.   A  facfimile 


504     R.  W.  his  Letter  to  the  Governour  of  the  Majfachufets 

your  Deaths  head,  I  meete  (in  the  Entrance  of  your 
"Letter)  with  this  paflage  \^Were  I  as  free  in  my 
"fpirit  as  formerly  I  have  been  to  write  unto  you,  you 
•^Jhould  have  received  another  tnanner  of  Salutation 
"  then  now  with  a  good  Confcience  I  can  Exprejfe  ; 
"  However  God  knoweth  who  are  his,  and  what  he  is 
"  pleafed  to  hide  from  fnfull  man  in  this  life,Jhall  in 
"  that  great  Day  be  tnajitfejied  to  All.\ 

Sir,  at  the  reading  of  this  Line,  (I  cannot  but 
hope  I  have  your  leave  to  tell  you)  The  fpeech  of 
that  wife  Woman  of  Tekoah  unto  David  came 
frelh  unto  my  Thoughts  :  Speakes  not  the  King 
Perfecu-  this  Thing  as  one  that  is  Guiltie  ?  For  will  my 
elude  no"  honoured  and  beloved  friend  not  know  me  for  feare 
confcience  of  being  difowned  by  his  Confcience  ?  Shall  the 
Goodnes  and  Integritie  of  his  Confcience  to  Go^caufe 
Id  but  him  to  forget  me  ?  Doth  he  quiet  his  minde  with 
their  own.  this  ;  [Go^  knoweth  who  are  his  ?  Go*^  hides  from 
linfull  man,  God  will  reveale  before  All  ?]  Oh  how 
comes  it  then  that  I  have  heard  fo  often,  and  heard 
fo  lately,  and  heard  fo  much,  that  he  that  fpeakes 
fo  tenderly  for  his  owne,  hath  yet  fo  little  refpedt, 
mercie  or  pitie  to  the  like  corfciencious  perfwafions 
of  othei  Men  ?  Are  all  the  Thoufands  of  millions 
of  millions  of  Confciences,  at  home  and  abroad,  fuell 
onely  for  a  prifon,  for  a  whip,  for  a  fake,  for  a  Gal- 
lowes  ?  Are  no  Confciences  to  breathe  the  Aire,  but 
fuch  as  fuit  and  fample  his  ?  May  not  the  mojl  High 
be  pleafed  to  hide  from  his  as  well  as  from  the  eyes 
of  his  i^o^^- Servants,  i&Wow -?}iankinde,  fellow- 
Englijlj  ?  And  if  God  hide  from  his,  from  any,  who 
can  difcover  ?    Who  can  fhut  when  he  will   open  ? 


in  the 
whole 
wor 


in  N.  E.  as  to  the  perfecution  at  Bofton.  505 

and  who  can  open  when  he  that  hath  the  key  of 
David  will  fhut  ?  All  this  and  more  (honored  Sir) 
your  words  will  warrant  me  to  fay,  without  any 
jufl:  offence  or  flraining. 

Object.  But  what  makes  this  to  Heretickes,  Blaf- 

phemers.  Seducers,  to  them  that  fin  againft  their  Con- 

fcience  (as  M""  Cotton  [305]   fayth)  after  ConviSlion  ? 

What  makes  this  to  ftobbers  of  Kings  and  Princes, 

to  blowers  up  of  Parliaments  out  of  Confcience  ? 

Firft,  I  anfwer,  He  was  a  Tyrant  that  put  an 
Innocent  Man  into  a  5^^r^j--skin,  and  fo  caufed 
him  as  a  wild  Beaji  to  be  baited  to  Death. 

Secondly,  I  fay  this  is  the  common   cry  of  Hun-^^^  P"'^- 
ters  ov  perfe  cut  ours  [Hereticks,  Hereticks,  Blafphem- ^^^U  ^-^^ 
ers,  &C.J  and  why,  but  for  croffing  the  perfecutoursmoft  inno- 
Confciences,  (it  may  be  but  their   fuperftitions,   &c.)  "^j"' '"°'* 
whether  TurkiJI:),  Popijlj,  Protejiant,  &c. 

This  is  the  Outcry  of  the  Pope  and  Prelates,  and 
of  the  Scotch  Prejhyterians,  who  would   fire  all   the 
world,  to  be  avenged  on  the  Sectarian   Heretickes,  Cromwell 
the  blafphemous  Heretickes,  the  feducing  Heretickes,  ^'^^^^^o^A, 
&c.  had   it  not   pleafed  the   God   of  Heaven   who%^,f"8^ 
bounds  the  infolent  Rage  of  the  furious   Ocean,  topreffed. 
raife  up  a  fecond  Cromwell  (like  a  mighty  and  mer- 
cifull  Wall  ov  Bullwark)   to  ftay  the  Furie  of  the.This  Re- 
OppreJfour,vf\\eX.\\tv  Etiglijh,  Scottijlo,  Popijh,  PreJby-^^l^Cemto 
terian,  Independent,  &c.  England 

Laftly,  I    have  faid  much  and  lately,  and  given  [°jSj[^""j' 
particular  Anfwers  to  all  fuch  pleas,  in  my  Second  to  have 
Reply   or  Anfwer  to   M""   Cottons  wa(hing  of   the'^een  pub- 
Bloudie  Tenent  in  the  Lambes  bloud,  which  it  may 
be  is  not  yet  come  to  your  fight  and  Hand. 
64 


«& 


5o6       R.  W.  his  Letter  to  the  Governour  of  the  Maffachufets 

'Tis  true,  I  have  to  fay  elfewhere  about  the 
Caufes  of  my  Banijhment :  as  to  the  calling  of  Nat- 
urall  Men  to  the  exercife  of  thofe  holy  Ordinances 
of  Prayers,  Oathes,  &c.  As  to  the  frequenting  of 
PariJJj  Churches,  under  the  pretence  of  hearing 
fome  Minijlers :  As  to  the  matter  of  the  Patent,  and 
King  'James  his  Chrijiianitie  and  Title  to  thefe  parts, 
and  beftowing  it  on  his  Subjects  by  vertue  of  his 
being  a  Chrijiian  King,  &c. 

At  prefent,  let  it  not  be  offenfive  in  your  eyes, 
that  I  fingle  out  another,  a  fourth  point,  a  caufe  of 
my  Banijhment  alfo,  wherein  I  greatly  feare  one  or 
two  fad  evills,  which  hath  befallen  your  Souk  and 
Confcience. ' 

The  point  is  that  of  the  Civill  Magijlrates  deal- 
ing in  matters  of  Confcience  and  Religion,  as  alfo  of 
perfecuting  and  hunting  any  for  any  matter  meerly 
Spirituall  and  Religious. 

The  two  Evills  intimated  are  thefe;  Firft,  I 
feare  you  cannot  after  fo  much  Light,  and  fo  much 
profeflion  to  the  contrary  (not  onely  to  my  felfe, 
and  fo  often  in  private,  but)  before  fo  many  Wit- 
neifes ;  I  fay,  I  feare  you  cannot  fay  and  [306]  adl 
fo  much,  againft  fo  many  feverall  Coyifciences,  form- 
er and  later,  but  with  great  Checks,  great  Threatnings, 
great   Blowes  and  Throwes  of  inward   Confcience. 

■  M'  Cottons  Letter  examined  and  an-  ment,"    the    fecond    and    fourth    named 

fzuered,  pp.  4,  5.   Puh.    Narr.   Club,  i  :  above,  "  were  no  caufes  at  all,  as  he  ex- 

40,41.     Cotton  gives  his  version  of  the  prefTeth  them.     There  are  many  knowne 

caufes   of   Williams'  banifhment    in   his  to   hold    both    thefe    opinions,    and    yet 

Anfwer  27-31.   Pub.  Narr.  Club,\\,  44-  they  are    tolerated  not   only   to   live  in 

52.      He  fays,  "It  is  evident  the  two  lat-  the  Commonwealth,  but  alfo   in   the  fel- 

ter  caufes  which  he  giveth  of  his  Banifti-  lowfhip  of  the   Churches." 


in  N.  E.  as  to  the  perfecution  at  Bofton.  507 

Secondly,  If  you  fhall  thanke  God,  that  it  is  not  Abuse  of 
'io  with  you,  but  that  you  doe  what  Confcience  bids  jfnge^o°us 
you  in  Gods  prefence,  upon  Gods  warrant,  I  mufl: 
then  be  humbly  faithfull  to  tell  you,  that  I  feare 
your  underprizing  of  holy  Light,  hath  put  out  the 
Candle,  and  the  Eye  of  Confcience  in  thefe  particu- 
lars, and  that  Delujions,  ftrong  Delujions,  and  that 
from  God  (by  Satham  fubtletie)  hath  feafd  upon 
your  very  Souks  beliefe,  becaufe  you  priz'd  not 
lov'd  not  the  indangered  perfecuted  Son  of  God  in 
his  defpifed  Truths  and  Servants. 

Sir,  With  Man  (as  the  Lord  Jefus  faid  of  the 
Rich  rnati)  I  know  it  is  impoffible  for  the  (other- 
wife  piercing)  eye  of  your  underftanding  to  fee  into 
thefe  things,  for  it  is  difcoloured,  as  in  fome  Diseafes 
and  GlaJJ'es ;  It  is  impollible  for  your  JVill  to  be 
willing  to  fee,  for  that's  in  a  thoufand  chaines 
refolved  (as  once  you  fpake  heroically  and  heavenly 
in  a  better  way)  to  fpend  your  deareft  Heart  bloud 
in  your  way,  &c.  Yet  with  God  all  things  are  poffi- 
ble,  and  they  that  laughed  the  Lord  Jejus  to  fcorne 
when  he  faid,  the  Damfell  is  not  dead  hntjleepeth, 
were  afterwards  confounded,  when  they  faw  her 
raifed  by  his  heavenly  voice. 

His  holy  pleafure  I  know  not,  nor  doe  I  know 
which  way  the  Glory  of  his  great  Name  will  more 
appeare,  either  in  finally  fufFering  fo  great  a  fall 
and  ruine  of  fo  ftrong  a  pillar,  that  Flejh  may  not 
Glory,  but  that  \\\%  frength  and  Glory  onely  may  be 
feene  in  Weaknefe.  Or  elfe  in  your  holy  Rifng 
and  Reviving  from  the  Bedoi  (o  much  fpirituall  fil- 
thines,  and  from  fo  bloudie  a  minde,  and  lip,  and  hand. 


508      R.  W.  his  Letter  to  the  Governour  of  the  Majfachufets 

againfl  all  withjlanders  or  Dijlurbers  in  it.  That  fo 
the  ihort  Refnaifider  of  your  Candle  may  hould  out 
to  the  World,  the  Riches  of  his  Mercy,  at  whofe 
words  the  holyeft  of  his  Servants  ought  to  tremble, 
and  to  work  out  their  Salvation  with  feare  and 
trembling :  I  fay,  I  defire  to  fay  it,  tremblingly  and 
mournfully)  I  know  not  which  way  he  will  pleafe 
to  raife  his  Glory)  onely  I  know  my  Dutie,  my  Co?t- 
fcience,  my  Love,  all  which  enforce  me  to  knock, 
to  call  to  cry  at  the  Gate  of  Heaven,  and  at  Yours, 
and  to  prefent  you  with  this  loving,  though  lowd 
and  faithfull  noyfe  and  found  of  a  [307]  few 
Grounds  of  deeper  Examination  of  both  our  Soules 
and  Confciences  uprightly  and  impartially  at  the  holy 
and  dreadfull  'Tribunall  of  Him  that  is  appointed 
the  fudge  of  all  the  Living  and  the  Dead. 

Be  pleafed  then  (honored  Sir)  to  remember  that 

that  thing  which    we    call   Confcience  is  of  fuch  a 

Nature  (efpecially  in   E?iglijlj-nien)  as   once  a   Pope 

of  Rome  at  the  fuffering  of  an  LngliJ}:)-7nan  in  Rome, 

hiinfelfe  obferved)    that   although   it  be  groundles, 

falfe,  and  deluded,  yet  it  is   not  by  any  Arguments 

or  Torments  eafily  removed. 

The  pow-      I  fpeake  not  of  the  ftreame  of  the  multitude  of 

er  of  Con- all  Nations,  which  have  ihe'iv  ebbings  ■a.ndijlo'wings  in 

though      Religion,  (as  the  longeft  Sword,  and  flrongeft  Arme 

Erroneous  of  Flejl:)  Carries  it)   But  I  fpeake  of  Confcience,  2l  per- 

fwafon  fixed  in  the  minde  and  heart  of   a   man, 

which  enforceth  him  to  judge  (as  Paul(-iiA  of  him- 

felfe  a  perfecutour)  and  to  doe  fo  and  fo,  with  re- 

fped:  to  God,  his  worlhip,  &c. 

This  Confcience  is  found  in  all   mankinde,  more 


in  N.  E.  as  to  the  perfecution  at  Bofton.  509 

or  leiTe,  in  'J ewes,  Turkes,  Papifis,  Protejiants,  Pa- 
gans, &c.  And  to  this  purpofe  let  me  freely  with- 
out offence  remember  you  (as  I  did  M""  Clarke 
newly  come  up  from  his  fufferings  amongfl:  you)  I 
fay,  remember  you  of  the  fame  Story  I  did  him, 
twas  that  of  William  Hartly  in  Queene  Elizabeth 
her  dayes,  who  receiving  the  Sentence  of  hanging, 
drawing,  &c.  fpake  confidently  (as  afterward  he  fuf- 
fered)  what  tell  you  me  of  hatigi7ig,  &c.  If  I  had 
ten  thoufand  millions  of  lives,  I  would  fpend  them 
all  for  the  Faith  of  Rome,  &c.' 

Sir,  I   am   far  from   ijlancine   the   leaft   Counte-True& 
nance  on  the  Cojijcietices  of  Papijis,  yea  or  on  lon^ej^^^^ggj^g^jj 
Scotch  and  Englijlj  Protejlants  too,  who  turne  up  all  Confident. 
Rootes,  and  lay  all  levell  and  in  bloud,  for  exaltation 
of  their  own  way  and  Confcience.     All   that  I   ob- 
ferve  is,  that  Boldnes  and  Confidence,  Zeale  and  Refo- 
lution,  as   it   is   commendable  in   a   kinde  when   it 
ferioufly    refpedls    a   Dietie,    fo    alfo,    the    greateft 
Confidence    hath    fometimes    need    of   the    greateft 
Search  and   Exatfiinatio?i. 

I  confelfe,  that  for  Confidence  no  Romijlj  Priefi, 
hath  ever  exceeded  the  holy  Martyrs  or  Witnejfes 
of  Jefius :  Witnes  (amongft  fo  many)  that  holy 
Englijlj  Woman,  who  cryed  out,  that  if  every  haire 
of  her  head  were  a  life   or  man,  they  lliould  burne 

'  William   Hartley  was  of  St.   John's  Wood,    Athenie    Oxon.   i  :  474..     I  find 

College,  Oxford,  and  a  Roman  Catholic  mention  of  his  imprifonment  in  Strype, 

Prieft.        When     Campian,    the    Jefuit  n'hitgift,\:   268.     The  accounts  given 

emiflary,  came  to  England  in  1580,  Hart-  of  Campian  and  his  trial  and  execution 

ley  engaged    in   diftributing    one    of  his  contain  no  reference  to   him,  and  I  have 

books.     He  was   imprifoned,  and   being  found  no  allufion   to   the   faft   named  in 

releafed    in     1584,    left    the     kingdom,  the  text. 


5 1  o     R.  W.  his  Letter  to  the  Governour  of  the  MafTachufets 

[308]  for  the  Name  of  the  Lord  fefus:  But  Sir, 
your  Principles  and  Conjcience  binde  you,  not  to  ref- 
pect  Rof?iiJh  or  Englijh,  Saints  or  Sinners :  William 
Heartly,  and  that  IVofnan,  with  all  their  lives,  you 
are  bound  by  your  Confcience  to  punifli  (and  it  may 
be)  to  hang  or  burne,  if  they  tranfgreffe  againft 
your  Confcience,  and  that  becaufe  (according  to  M"" 
Cottons  monftrous  DifinSlion  (as  fome  of  his  chiefe 
Brethren  to  my  knowledge  hath  called  it)  not  be- 
caufe they  finne  in  matters  of  Confcience,  (which 
he  denies  the  Magiftrate  to  deale  in)  but  becaufe 
they  finne  againft  their  Confcience. 

Secondly,  It  is  fo   notorioufly  knowne,  that  the 
Confciences   of  the  moft  holy  men,  zealous  for   God 
&  his  Chrif  to  Death  and  AdtiiiratioJi,  yea  even   in 
The  Com- our   owne   Countrey,  and   in   Queen    Maries  dayes 
ers'&  the  cfpccially,  have  been  fo  grofsly  miflead  by  miftaken 
Compo-     CotifcietKes  in  matters  concerning  the  worfip  of  God, 
sers  of  It.  jj^g  comtning  out  of  the  Antichrifiian  Babell,  and 
the   Rebuilding  of  the   fpirituall    ferifalem,    that  I 
need  but  hint  who  were  they  that  pend  the  Com- 
mon prayer'^  (in  its  Time,  as  glorious  an  Idoll,  and  as 
much  adored  by  Godly  perfons,  as  any  Invention  now 
extant)  I  fay  who   they  were  that   lived  and  dyed 
(five  in  the  flames)  zealous  for  their  BiJlMpricks,  yea 
and  fome  too  too  zealous  for  their  Popifli  Ceretno- 

'  The  Book  of  Common   Prayer   was  character,  that  they  were  fingular  learned 

firft  put  forth  in  Englifh,   May  4,  1549.  men,  zealous  in  God's  religion,  blamelefs 

There  were  thirteen  compilers,  of  whom  in    life,   and  martyrs  at  their  end.      For 

Cranmer  and   Ridley  are   the    moft    fa-  either  all,  or  the  moft  part  of  them,  had 

mous.  Strype,  £rc.  McA^.  ii :  134.   Short,  fealed     this     book    with     their    blood." 

Hijl.   of  Ch.  of  Eng.  p.  279.     "  Of  the  Strype,  Life  of  Whitgft,  i :    175. 
firft  compilers.  Dr.    Whitgift  gave  this 


in  N.  E.  as  to  the  perfecution  at  Bofton.  51 1 

nies,  againft  the  doubting  Confciences  of  their  Bre- 
thren :  At  which  and  more,  we  that  now  have 
rifen  in  our  Fathers  ftead,  wonder  and  admire  how 
fuch  piercing  eyes  could  be  deceived,  fuch  Watch- 
men blinded  and  deluded.     But 

Thirdly,   We   fliall   not   fo   much  wonder  when  What's 
we  lift  up  our  trembling;  eyes  to   Heaven,  and  re-'^"'^"'' 
member  our  felves  (poore  dull:)  that   our    Thoughts  (ohen)  in 
are  not   as   the   Thoughts  of  our   Maker,  that,  that  Gods  nof- 
which  in  the  eyes  of  man  (as  the  Lord  Jefus  tells 
w&^Luc.    16.   [15.]  )  is  of  high  and  fweet  efteeme,  it 
ftincks  and  is  abomination  with  God:    Hence   fuch 
IVorfljtps,  luch  Churches,  fuch  glorious  profejjiojis  &c 
practices   may  be,  as  may  ravifh   themfehes  and  the 
behoulders,  when  with  the  piercing  eyes  of  the  moll 
High,  they  may  look  counterfeit  and  ugly,  and  be 
found  but  (fpiritually)  Whores  and  Ahominations. 

Fourthly,  Wile  men  ufe  to  inquire,  what  Motives, 
what  Occa/ions,  what  Snares,  what  Temptations  were 
there,  which  mooved,  which  drew,  which  allured, 
&c.  This  is  the  Apologie  [309]  which  the  live 
Apologijls  (M""  Goodwin,  M""  Nye,  &c.)  made  to  the 
Parliament,  to  wit.  That  they  were  not  tempted 
with  the  moulding  of  New  Common-wealths,  after 
which  they  might  be  mooved  to  frame  their  Ke- 
ligion,  &c.' 

Surely  Sir,  the  Baits,  the  Temptations,  the  Snares 

'  The  five  apologifts,  Thomas   Good-  publifhed  his   Queries  of  Higheft    Confid- 

win,  Philip  Nye,  Sidrach  Simpfon,  Jere-  eration,  propofed  to  thefe  perfons  and  to 

miah  Burroughs  and  William  Bridge  pre-  the   Scotch  Commiilioners  in  the   Weft- 

fented  An  Apologetical  Narration  to  Par-  minller  AfTemblv,      Pub.   Narr.  Qlub.  ii. 
liament    in    1643.       In    1644    Williams 


512      R.  W.  his  Letter  to  the  Governour  of  the  MaiTachufets 

Sathans  Jaid  to  catch  you,  were  not  few,  nor  common,  nor 
propofing  ^^i'i  ^^  every  foote.  Saul  pretended  zeale  to  the 
Motives  Name  of  God,  and  love  to  Ifrael  in  perfecuting  the 
and  Baits   poorc  Gibconites  to   death,  but   Honour  me  before 

to  wilc        ^ 

and  excel- the  people,  was   the   maine  Engine  that  turned  the 
lent  Saints.  Wheeles  of  all   his  ABions   and  Devotions.  ■    What 
fet  Jeroboams  braines   to  confult   and  plot  the  In- 
vention of  a  new  Religion,  Worjloip,  Priejis,  ice.  but 
Honour,  &  the  feare  of  the  lolTe  of  his  gained  hon- 
our ?     What  moved  Jehu  to   be  falfe  and  halting 
with  God  after  fo   much   glorious  zeale  in   the  Re- 
formation ?    Yea  I   had  almoil   faid,  what   mooved 
David  to  ftob  Uriah  (the  fire  of  God)  with  his  pen, 
but  the  feare  of  difhonour  in   the  Difcovery  of  his 
fin,  though   doubtles   there   was  fome  mixtures  of 
the  feare  of  his  Gods  difpleafure  and  diflionour,  alfo  ? 
Sir,  it  is  no  fmall   offer,   the   choice  and  applauje 
and    Rule  over  fo   many   Toivnes,  fo   many  holy,  of 
many  wife,  in  fuch  a   holy  way  as  you  believe  you 
are  in  :   To  fay  nothing  oi  Jlrong  drinkes  and  wines, 
ih.c fat  2iX\difweet  of  this  and  other   Lands:    Thefe 
and   others   are   fnares    which    without     abundant 
ftrength  from  God  will  catch  and  hould  the  ftrong- 
efi:  feete:   Sir,  I  have  knowne  you  fi:rong,  in  repell- 
ing ftrong   Temptations,  but   I  cannot  but  teare  and 
lament,  that  fome  of  thefe  and  others  have  been 
too  fi:rong  and  potent  for  you. 
Spiritual!        Fifthly,  We   not   onely   ufe  to   fay  proverbially, 
Witch-     but  the  Spirit  of  God  exprefsly  tells  us,  that  there 
craft.        ig  a  tninde-bewitching,  a  bewitchi?ig  of  the  very  Con- 
•   fciences  2.1x6.  fpir its  of  men.     That  as  in  Witchcraft', 
zjironger  and  fupernaturall  power  layes  hould  upon 


in  N.  E.  as  to  the  perfecution  at  Bofton.  5 1  3 

the  powers  of  Nature,  with  a  fuppreffing  or  eleva- 
ting of  thofe  powers  beneath  or  above  themfelves : 
So  is  it  with  the  very  Spirits  and  Cotifciences  of  the 
mo  ft  Intelligent  and  Confcientious,  when  the  Father 
of  Spirits  is  pleafed  in  his  righteous  difpleafure  and 
jealoufie,  fo  to  fuffer  it  to  be  with  ours. 

Sir,  I  from  my  Soule  honour  and  love  the  perfons 
of  fuch,  whom  I,  you,  and  themfelves  may  fee 
have  been  Injlrumentall  in  your  bewitchin.  Why 
fhould  it  be  thought  inconfiftent  with  [310]  the 
holy  wifdome  of  God  to  permit  wife  and  holy  and 
learned  perfons  to  wander  themfelves  and  mijlead 
others ;  when  the  holy  Scripture  and  Experience 
tells  us  of  the  dangerous  Councells  and  wayes  of  as 
wife  and  learned  and  holy  as  now  breath  in  either 
Old  or  New  Englijh  aire  ? 

Sir,  I  had  thought  to  have  named  one  or  two, 
who  may  juftly  be  fufpedted  (though  otherwife 
worthily  beloved)  but  I  have  chofe  rather  to  pre- 
fent  an  hint,  for  thats  enough  to  fo  intelligent  a 
Breaft,  if  but  willing  to  make  an  Impartiall  Re- 
view and  Examination  of  Paffages  between  the 
moft  High  and  your  inmoft  Soule  in  fecret. 

Therefore  lixthly,  for  a  fixt  ground  of  fufpedt- 
ing  your  Soule  and  Spirit  and  Confcienccin  this  par- 
ticular   of  perfecution,   which   I    now    inftance    in, 
may  you  pleafe.  Sir,  without  offence  to   remember,  Dninken- 
that  as  it  is  in  fuch  as  have  exceeded  in  Wine,  their  neffe  and 
fpeech  will  bewray  them  :   So  is  it  in  Spirituall  Cups^''™^^'^ 

•^^  .        .        ■'  r  I     Language 

and  Intoxications.  of  it. 

The  Maker  and   Searcher  of  our   hearts   knowes 
with  what   Bitternes  I   write,   as  with  Bitternes  of 
65 


514     R.  W.  />/j  Letter  to  the  Governour  of  the  Majfachusets 


The  Lan- 
guage of 
perfecu- 
tours. 


A  price 
and  a 
Heart 
bleffed 
compani- 
ons. 


Soule  I  have  heard  fuch  Latiguage  as  this  to  pro- 
ceed from  your  felfe  and  others,  who  formerly  have 
fled  from  (with  crying  out  againft)  perfecutours  ! 
[you  will  fay,  this  is  your  Confcience :  You  will  fay, 
you  are  perfecuted,  and  you  are  perfecuted  for  your 
Confcience:  No  you  are  Conventiclers,  Heretic ks, 
Blafphemers,  Seducers:  You  deferve  to  be  hanged, 
rather  then  one  (hall  be  wanting  to  hang  him  I  will 
hang  him  my  felfe :  I  am  refolved  not  to  leave  an 
Heretick  in  the  Countrey ;  I  had  rather  fo  many 
Whores  and  Whoremongers  and  Thieves  came 
amongft  us :]  Oh  Sir,  you  cannot  forget  what 
Language  and  DialeB  this  is,  whether  not  the  fame 
unfavourie,  and  ungodly,  blafphemous  and  bloudie, 
which  the  Gardiners  and  Bonners  both  former  and 
later  ufed  to  all  that  bowed  not  to  the  State 
goulden  Image  of  what  Confcience  foever  they  were. 
And  indeed.  Sir,  if  the  moft  High  be  pleafed  to 
awaken  you  to  render  unto  his  holy  Majefie  his 
due  praifes,  in  your  truly  broken-hearted  CotifeJ/ions 
and  Supplications,  you  will  then  proclaime  to  all 
the  World,  that  what  profeflion  foever  you  made 
of  the  Lambe,  yet  thefe  Exprefjions  could  not  pro- 
ceed from  the  Dragons  mouth. 

Oh  remember,  and  the  moft  holy  Lord,  bring  it 
to  your  Ke-  [311]  tnembrance,  that  you  have  now  a 
great  price  in  your  hand,  to  bring  great  Glory  to 
his  holy  Name,  great  Rejoycing  to  fo  gracious  a 
Redeemer  (in  whom  you  profelfe  is  all  your  Healing 
and  Salvation)  great  Rejoycmg  to  the  holy  Spirit  of 
all  true  Conflation,  whom  yet  fo  long  you  who  have 
grieved  and  fadded,  great  Rejoycing  to  thofe  bleffed 


as  to  the  perfecution  at  Boflon.  515 

Spirits  (attending  upon  the  La7nbe,  and  all  his,  and 
terrible  to  his  perfecutours)  great  Rejoycing  and  In- 
jlruBion  to  all  that  love,  the  true  Lord  Jefus  (not- 
withftanding  their  wandrings  among  fo  many  falfe 
Chrijis)  mourning  and  lamenting  after  him  in  all 
parts  of  the  World  where  his  Name  is  founded: 
Your  Tallents  are  great,  your  Fall  hath  been  fo  : 
Your  E?nineticie  is  great,  the  Glory  of  the  moft 
High  in  Mercy  or  yujlice  toward  you  will  be  great 
alfo. 

Oh  remember  it  is  a  dangerous  Combat  for  the  The  hor- 

-11  a, 

potfheards  of  the  Earth  to  fight  with  their  dreadfull  ^'^^^      ^^^ 
Potter :    It  is  a  difmall  Battle  for  poore  naked  feete^ixh. 
to  kick  ap;ainft  the  Pr/cy^j;   It  is   a  dreadfull   'uoyc^' ^^^'^^  ^" 
from  the  King  of  Kings,  and   Lord  of  Lords,  Endi-  tours  and 
cot,  Endicot,  why  hiinteji  thou   me?  why  imprifoneji'i^^^i^^^ 
thou  me?  -whyjinejl,  why  fo  bloudily  'whippeji,vfhy'^^    '"' 
wouldeft  thou  (did  not  I   hould  thy  bloudie  hands) 
hang  and  burne  me  ?  Yea  Sir,  I  befeech  you  remem- 
ber that  it  is  a  dangerous   thing  to  put  this  to  the 
may  be,  to  the  "venture  or  hazzard,  to  the  pojjibilitie : 
Is  it  poffible  (may  you  well  fay)  that  fince  I  hunt, 
I  hunt  not  the  life  of  my  Saviour,  and  the  bloud  of 
the  Lambe  of  God:     I   have  fought  againft  many 
feverall  forts  of  Coyifciences,  is  it  beyond  all  pojjibili- 
tie and  hazard,  that  I  have  not  fought  againft  God, 
that  I  have  not  perfecuted  fejus  in  fome  of  them  ? 
Sir,  I  muft  be  humbly  bold  to  fay,  that  'tis  im- 
poffible  for  any    Man   or   Men   to   maintaine  their 
Chriji  by  their  Sword,  and  to  worfliip  a  true  Chriji ! 
to  fight  againft  all  Confciences  oppofite  to  theirs,  and 
not  to  fight  againft    God  in   fome  of  them,  and   to 


5 1 6      K.W.^is  Letter  to  the  Governour  of  the  Majfachujets 

The  leaft  hunt  after  the  precious  life  of  the  true  Lord  Jejus 
ifeH"ecu°  Chrijl.  Oh  remember  whether  your  Principles  and 
tion  tends  Conjcietices  muft  in  time  and  opportunitie  force  you. 
*°H''°"n'  "^^^  ^^^  worldly  policie  and  complimice  with  Men  and 
proceed.  Times  [Gods  mercy  over-ruling)  that  houlds  your 
except  hands  from  murthering  of  thoufands  and  ten  thou- 
miehtily  ^^"^^^  Were  your  Power  and  Command  as  great  as 
Hop  it.      once  the  bloudie  Roman  Emperours  was. 

The  truth  is  (and  your  felfe  and  others  have  faid 
it)  by  your  [312]  Principles  fuch   whom  you  count 
Hereticks,  Blafphetners,  Seducers,  to  be  put  to  Death ; 
You  cannot  be  faithfull  to  your  Principles  and  Con- 
fciences,  if  you  fatisfie  them  with  but  itnprijonfnent, 
fining,  whipping  and  banijlnng  the  Hereticks,  and  by 
frying  that  banijlmig  is  a  kinde   of  Death,  as   fome 
chiefe  with  you  (in  my  cafe  formerly)  have  faid  it. 
Sir,  'Tis   like   you  knew  or   have  heard  of  the 
man  that  faid  he  would  never  Conforme  publikely, 
although  he  dXdfubJcribe  in  private  for  his  Libertie 
fake  of  Preaching :    That,   although   he    did    con- 
forme  mjome  things,  yet  in   all  he   never  would  : 
That  although  he  did  himfelfe  yeeld,  yet  he   would 
not  molefl:  and  inforce   others :   That   although   he 
yeelded,  that  others  did   moleft  them,  yet  himfelfe 
would  never  perfecute,  and  yet  did  all. 

But  oh  poore  duft  and  Afhes,  like^^owj' once  roll- 
ing downe  the  Alpes,  like  the  Indian  Canoes  or  Eng- 
lijh  Boats  loofe  and  adrift,  where  ftop  we  untill  in- 
finite mercy  ftop  us,  efpecially  when  a  falfe  fire  of 
zeale  and  Confidence  drives  us,  (though  againft  the 
moft  holy  and  eternall  himfelfe  ? ) 

Oh  remember  the  black  Catalogues  it  hath  pleafed 


in  N.  E.  as  to  the  perfecution  ^/  B  often.  517 

the  moft  jealous  and  righteous  God  io  make  of  his^o'^^  ^°^ 
fierie    'Judgetnents    and    moft   dreadfull    ftoakes  onj^j^g," 
Eminent  and  remarkeable  perfecutours  even   in  this  ments 
life.      It  hath  been  his  way  and  courfe  in  all  Coun-^sainft 
tries,  in  Germanie,  France  and   England,  (efpecially)  tours. 
what  ever  their  pretences  have  been   againft  Here- 
ticks,    Rebells,    Schistiiaticks,    Blasphemers,    Seducers, 
&c.      How  hath  he  left  them  to  be  their  owne  Ac- 
cujers,  Judges,  Executioners,  fome  by  hangi?ig,  fome 
hy  Jiobbitig,  fome  by  drowning  and  poyfoning  them- 
felves,  fome  by  running  tnad,  and  fome  by  drinking 
in  the  very  fame  Cup  which  they  had  filld  to  others  ? 

Some  may  fay,  fuch  perfecutours  hunted  God  and 
Chriji,  but  I,  but  we,  &c.  I  anfwer,  the  Lord  'Je- 
fus  ChriJI  foretold  how  wonderfully  the  wifeft  of 
the  World,  fhould  be  miftaken  in  the  things  of 
Chrijl,  and  a  true  vifible  ChriJI  Jefus  !  When  did 
we  fee  thee  naked,  hungry,  thirjly,  ficke,  inprifon  &. 
How  ealie,  how  common,  how  dreadfull  thefe 
mijlakes  ? 

Oh  remember  once  againe  (as  I  began)  and  I  Death  is  a 
humbly  defire  to  remember  with  you,  that  every  ^'"'"^''S^^- 
gray  haire  now  on  both  our  heads,  is  a  Boanerges,  a 
fonne  of  Thunder,  and  a  warning  piece  [313]  to 
prepare  us,  for  the  waighing  of  our  laft  Anchors, 
and  to  be  gone  from  hence,  as  if  we  had  never 
been. 

'Twas  mercy  infinite,  that  ftopt  provoked  yujlice  Gny 
from  blowing  out  our  Candles  in  ovlt  youths,  hut  now^^j^^  ^""^ 
the  feeding   Subfance  of  the  Candles  gone,  and   'tis  Alarums, 
impoffible  (without  repentance,)  to  recall   our  Ac- 
tions !    nay  with   repentance,  to    recall   our   7)iinutes 
paft  us. 


518        R.  W.  /6/j-  Letter  to  the  Governor  of  the  Majfachufets 

Sir,  I  know  I  have  much  prefumed  upon  your 
many  waighty  affaires  and  thoughts,  I  end  with  an 
humble  cry  to  the  Father  of  mercies,  that  you  may 
take  Davids  Counfell,  and  filently  commune  with 
your  owne  heart  upon  your  Bed,  refled:  upon  your 
owne  Jpirit,  and  beheve  Him  that  faid  it  to  his 
over-zealous  Difciples,  You  know  not  w\\2ii  fpirit 
you  are  of:  That,  no  fleepe  may  feize  upon  your 
eyes,  nor  (lumber  upon  your  eye-lids,  untill  your 
ferious  thoughts  have  ferioujly,  calmely,  and  un- 
changeably (through  helpe  from  Chriji  yefus)  fixed. 

Firft,  On  a  Moderation  towards  the  Spirits  and 
Confciences  of  all  mankinde,  meerly  differing  from 
or  oppofing  yours  with  onely  Religious  and  Spirit- 
uall  oppojition. 

Secondly,  A  deepe  and  cordiall  Refolution  (in 
thefe  wonderfull  fearching,  difputing,  and  diffent- 
ing  times)  to  fearch,  to  liften,  to  pray,  to  fafl,  and 
more  fearefully,  more  tremblingly  to  enquire  what 
the  holy  pleafure,  and  the  holy  myjieries  of  the  moft 
Holy  are ;  in  whom  I  humbly  defire  to  be 

Your  poor e  fellow-Servant,  unfai?iedly, 
refpeSlive  and  fait  hfull. 


R.  Williams. 


An  Appendix  to  the  Cleargie. 


[3H]       519 


l||g»m«l!a«|j  ||m»Bi«^S]|  |[«5l»m»iD|]  |l«im»gi^lDll  [ng»ia«igi»l|  |r5^m«g!l«i] 

An  APPENDIX. 

To  the  Cleargie  of  the  foure* 

great   Parties  (profefling  the    Name    of 

Chriji  Jefus)  in  England,  Scotland,  and  Ireland, 

viz.    The   PopiJJi,  Prelatkall,    Prejbyterian,   and 

Independent. 

Worthy    Sirs; 

Have  pleaded  the  Caufe  of  your  feve- 
rall  and  refpeftive  Confciences  (againft 
the   bloudie   Dodtrine    of  Perfecution) 
in  my  former  Labours,  and  in  this  my 
prefent  Rejoynder  to  M""  Cotton  : 
And  yet   I  mufi:  pray   leave   without   offence    to 
fay,   I  have   impartially    oppos'd  and    charg'd  your 
Confciences   alfo,  fo  farre  as   Guiltie  of  that   bloudie 
Doftrine  of  perfecuting  each  other  for  your   Con- 
fciences. 

You  foure  have  torne  the  feamless  Coate  of  the 
Son  of  God  mio  foure  pieces,  and  (to  fay  nothing  of 
former  Times  and  Tearings)  you  foure  have  torne 
the  three  Nations  into  thoufands  of  pieces  and  Df- 
traSlions. 

The  two  former  of  you,  the  PopiJJj  and  [Protejl- 
ant)  Prelaticall,  are  Brethren :  So  are  the  latter,  the 
Prefbyterian  and  Independefit :  But,  oh,  how  Raraef, 
&c  ?    What  Concord,   what   Love,   what  pitie  hath 


The 

feameles 
Coat  of 
Chrift  Je- 
fus torne 
into  foure 
pieces, 
and  the 
three  Na- 
tions torne 
into  thou- 
fands. 


520  An  Appendix  to  the  Clear gie 

ever  yet  appear'd  amongfl:  you,  when  the  providence 
of  the  moll  High  and  onely  ivife  hath  granted  you 
your  Pattents  of  mutuall  and  fuccelfive  Dominion 
and  precede?icie? 

Juft  Hke  two  men,  whom  I  have  knowne  breake 

out  to   B/oices  and  M^'rajiling,  fo  have  the  Protejtant 

The  Bat-  Bijhops   fought   and  wraftled  with    the   Popijh,  and 

Cleargh.   ^^  PopiJh  with    the  Protejlant !    The   Prejbyterian 

with  the  Independent^  and   the   Independent  with  the 

[315]    Prejbyterian!    And  our   Chronicles  and   Rx- 

periejices  have  told  this  Nation,  and  the  World,  how 

he  whofe    Ttirne  it   is   to  be  brought   under,    hath 

ever  felt  an  heavie  wrathfull  hand  of  an  unbrotherly 

and  unchriHan  perfecutour : 

All  Court       Meane  while,  what  outcries  for  a  Sword,  a  Sword 

the  Magii- ^j.  ^j^y  p f ice,  on   any  Tear/nes,   wherewith    to  take 

his  Sword,  finall  Revenges,  on  fuch  their  Blafphemous  and  Here- 

//Vtf//Adverfaries  and  Corrivalls  ? 

Hence  is  it,    that    the   Magijirate   hath  been  fo 
&       courted,  his  perfon  adored  i-nd  Deified,  and  his  Relig- 
ion magnified  and   Exalted. 

Amongfl:  the  People,  fome  have  thought  and  faid, 

°"*^  How  hath   the    (hining   of  the   Magifirates  Money 

and  Sword,  out  fliin'd  the  Nobilitie  of  his  perfon,  or 

For  which '■^^  Chrifiianitie  of  his    Confidence?  For   when  the 

^nyperionperfion  changes  and    Religion   too,  how  groifely  no- 

and  Rehg-  torious  have  been  the  Cleargies  Changes  alfo  ?   For 

ferv'd  the  Inftiince,  how have  they  Pernified,^  tack't  and  turn'd 

Turne.      about  (as   the   wind  hath  blowne)  from   Poperie  to 

Protefianifime,   from   Protefiantifinie    to   Poperie,  and 

from  Poperie  to  Protefiantifinie  againe,  and  this  within 

■  For  the  meaning  and  derivation  of  this  word,  see  p.  209  supra. 


of  [0/(i and  New)  England,  Scotland,  an^I  Ireland.      521 


the  Compaffe  of  about  a  dozen  yeares ;  as  the 
Purfe  and  Sword-Bearers  were  changed,  what  ever 
the  perfons  of  thofe  Princes  {tnale  or  fetuale.  Men 
or  Children,  or  their  Confciefices,  Popiflo  or  ProteJIant) 
were. 

Yea,  how  juftly  in  the  late  Kings  book  •  (if  his) 
are  the  Ckargie  of  England  charged  with  horrible 
breach  of  Fows  and  Oaths  of  cafionicall  obedience 
to  their  Fathers  the  Bijhops,  againft  whom  (in  the 
Turne  of  the  Times  and  the  Sword- Bearers)  they 
turned  to  the  Scotch  Prejhyters,  their  fathers  dread- 
full   Enemies  and  perfecutours  ? 

Now  as  to  the  perjecuting  each  of  other,  I  con- 
felTe  the  Wolfe  (the  perfecutour,)  devoures  the  Goate, 
the  Swine,  yea  the  very  Fox,  and  other  Creatures, 
as  well  as  the  inoffenlive  Sheepe  and  Latnbe  ?  Yet 
(as  the  Lord  Jefus  made  ufe  of  that  excellent  Fable 
or  Similitude  of  a  Wolfe  getting  on  a  Sheepes-skin, 
fo)  may  I  not  unfeafonably  make  ufe  of  that  of  the 
Wolfe  and  the  poore  Latnbe  coming  downe  to 
drinke,  upon  the  fame  Brooke  and  Streame  toge- 
ther :  The  Wolfe  criiell  and  Jlro?ig  drinks  above 
and  aloft  :  The  Lambe  innocent  and  weake,  drinks 
upon  the  Streame  below  :  The  Wolfe  queftions 
and  quarrells  the  Latnbe  for  corrupting  and  defiling 


The  late 
K.  charg- 
ing his 
Cleargie, 
&c. 


The 

Wolfe  in 
plea  with 
the  Lamir 
will  be 
alwaies 
Judge. 


'  ElKQ^  BAIIAIKH.  The  Por- 
tracture  of  his  Sacred  Majejlie  in  hisfoli- 
tudesandfufferings.  1649.  This  work  was 
attributed  to  Charles  I.,  and  the  author- 
fliip  has  been  the  fubjeft  of  much  con- 
troverfy.  Williams  here  intimates  his 
doubt  in  regard  to  its  being  the  King's. 
In  1650  he  wrote  to  John  Winthrop,  jr., 
"  The  Portraicture,  I  guefle  is  Bp.  Halls, 
66 


the  ftile  is  pious  and  acute,  very  like  his, 
and  J.  H.  fubfcribes  the  Epitaph  :"  4 
Mass.  HiJ}.  Co!!,  vi :  282.  It  was  claimed 
by  Bifhop  Gauden.  Mackintosh,  Hal- 
lam  and  Macaulay  are  decided  in  afcrib- 
ing  the  book  to  Gauden  alone.  Edin. 
Rev.  xliv  :  1-47.  Introd.  to  Lit.  of  Eu- 
rope, iii :  661.      Hiji.  of  Eng.  iv.  249. 


522  An  Appendix  to  the  Clear gie 

the  Waters:  The  Lanibe  [316]  (not  daring  to 
plead  how  eafily  the  Wolfe  drinking  higher  might 
transfer  Dejiktnent  downeward,  but)  pleads  Improb- 
abilitie  and  hnpojjibilitie,  that  the  waters  defcending 
could  convey  defilement  upwards  :  This  is  the 
Controverjie,  This  the  plea :  But  who  fhall  judge  ? 
Be  the  Lambe  never  fo  innocent,  his  plea  never  fo 
juft,  his  Adverfary  the  Wolfe  will  be  his  judge,  and 
being  fo  cruell  and  fo  ftrong  foon  teares  the  Lambe, 
in  pieces. 

Thus  the  cruell  Beajl  armed  with  the  power  of 
Kings  [Revel.  17.  [12])  fits  Judge  in  his  owne  Quarrels 
againft  the  La?nbe,  about  the  drinking  at  the  Wa- 
ters. And  thus  (fayth  M""  Cotton)  the  Judgement 
ought  to  palfe  upon  the  Heretick,  not  for  matter  of 
Confcience,  but  for  finning  againft  his  Confcience. 

ObjeB.  Me-thinks  I  heare,  the  great  charge 
againft  the  Independent  partie  to  be  the  great  plead- 
ers for  Libertie  of  Confcience,  Sec. 

Answ.  Oh  the  horrible  Deceipt  of  the  hearts  of 

the  fons  of  Men  !   And,  what  Excellent  Pbyfck  can 

we  prefcribe  to  others,  till  our  Soule  (as   "Job  faid) 

come   to  be  in  their  foules  cafes  ?     What  need  have 

we  to  be  more  vile  (with  fob)  before  God,  to  walke 

in   holy  fence  of  felfe-Infufficiencie,  to  cry  for  the 

blefi*ed  Leaditigs  of  the  holy  Spirit  of  God,  to  guide 

and  leade  our  Heads  and  Hearts  uprightly  ? 

The  won-      Yov  (to  draw  the  Curtaine,  and  let  in  the  Light 

Myfterie    alittle)  doe  not  all  perfecutours  themfelves  zealoufly 

of  the  Lib-  plead  for  Freedonie,  for  Libertie,  for  Mercie  to  Mens 

^Q^^°       Confciences,  when  them  felves  are  in  the  Grates,  and 

fcience.      Pits,  and  under  Hatches} 


of  [0/d znd  New)  England,  Scotland,  aW Ireland.       523 

Doth  not  Gefner^  tell  us  of  a  Gentleman  in  G^r- Which  all 
manie,  who  fitting  his  Pitfall  for  Wilde  Beajis,  found  fo^rr"' 
in  the  morning  a   Woman,   a  Wolfe,  and   a    Fox  in  themfelves 
three  feverall  Corners,  as  full  of  Feare,  and  as  quiet,  *^'"     J 
and  as  defirous  of  Libertie  one  as  well  as  another  ?  plead  for. 

Thus   bloudie    Gardiner    and    Bonner    (prifoners, 
during  King  Edwards  dayes)  yea  and  that  bloudie  K- C^^^r/^j 
Queene  Mary  her  felfe,  all    plead  the   freedom  of^j^    J^j^j. 
their  Cojifciences.      What   moft   humble   Supplica- forced  to 
tions,  and  indeed  unanfwerable  Arguments  for  Lib-  fubfcnbe 

•        r   /^      r  •  1  1         r-.       •/?     /I  •        Ti        toLibertie 

ertie  or  Lonjctence  have  the  rapijts  (when  m  Ke-  of  Con- 
ftaint)  prefented,  (and  efpecially)  in  King  y^w^j- Science, 
his  time  ?  Yea  what  excellent  Subfcriptions  to  this 
Soule-Freedome,  are  interwoven  in  many  palfages 
of  the  late  Kijigs  Booke  (if  his) }  Yea  and  one  of 
his  [317]  Chaplaines  (fo  cald')  Do6tor  fer.  Taylpur, 
what  an  Everlafting  Monumentall  Tejlmonie  did  he 
publifh  to  this  Truth,  in  that  his  excellent  Dis- 
courfe,  of  the  Libertie  of  Prophefying  f'^  Yea  the 
(formerly)  Non-conforming  Prejhyterian  and  Inde- 

'Conrad  Gefner,  was  born  at  Zurich,  you  pleafe  not  to  read  mine,  let  me  pray 
March  26,  1516,  and  died  Dec.  15,  leave  to  requeil  your  reading  of  one  book 
1565.  His  Hiftory  of  Animals,  from  of  your  own  authours.  I  meane  The 
which  Williams  probably  quotes,  Cuvier  Liberty  of  Prophefying,  penned  by  (fo 
fays  "may  be  confidered  the  bafis  of  all  called)  D''  Jer.  Taylor,  in  which  is  ex- 
modern  zoology."  Biog.  Univ.  17  :  247.  cellently  afferted  the  toleration  of  diiFer- 
Hallam  fpeaks  of  him  as  "  that  prodigy  ing  religions,  yea,  in  a  refpeft,  that  of 
of  general  erudition."  Int.  to  Lit.of  Eu-  papifts  themfelves,  which  is  a  new  way 
rope,  ii:  465-469.  Sir  W.  Jardine  gives  of  foule-freedom,  and  yet  the  old  way  of 
an  account  of  this  work  in  a  memoir  in  Chrift  Jefus,  as  all  his  holy  Teftament 
Naturalijl^s  Library,  xx  :   29-39.  declares.     I  alio  humbly    wilh   that  you 

^Thls  work   was    publifhed  in   1647.  may  pleafe  to   read  over  impartially  M' 

Williams  fent  a    copy    of    the    prefent  Milton's    anfwer   to   the    King's   book." 

work  to  M"  Sadleir,  which  fhe  returned,  EltorCi  Life,  p.  97. 
declining  to  read  it.     He  replied  "  fince 


524  An  Appendix  to  the  Cleargie 

pendent,  Scotch  and  Englifi,  Old  and  New,  what  moft 

humble  and  pious  Addrelles  have  they  made  before 

the  whole  World,   to   Princes  and   Parliamejits,  for 

jull    mercy  (in   true   Petitions  of    Right)  to   their 

About       Confcie?ices  f     But,   let  this  prefent    Difcourfe,   and 

Twenty     M''    Cottotis     Fig-leave    Evajions    and    DiJiinBions : 

years  per-  L^j  j}^g  hruBices  (of  the  Maffachufets)  in  New  Efig- 

fccution  in  u  u         1  o 

New  Eng-l^'^id,\vi  twenty  yeares  perfecution:  and  this  laft  of 
hnd.  M""  Clarke,  Obadiah  Holmes,  and  others  be  Ex- 
amined :  Yea  let  the  Indepetideiit  Mi?iijiers  late  Pro- 
pofalls  be  waighed,  with  the  double  waight  of 
Gods  Sandluary,  and  it  will  appear  what  Mercy 
the  poore  Soules  of  all  Men,  and  Jejus  Chriji  in 
any  of  them,  may  expedt  from  the  very  Independents 
Cleargie  themfelves. 

ObjeB.  But  doth  not  their  Propofalls  provide  a 
Libertie  to  fuch  as  feare  God,  viz.  that  they  may 
freely  preach  without  an  Ordination  !  and  that  fuch 
as  are  not  free  to  the  publike  AJfemblies  may  have 
Libertie  to  meete  in  private. 

Anfw.   It  may  fo  pleafe  the  Father  of  Lights  to 

fhew  them  that  their  Lities  and  Modells,  and  New 

T^^?"\Ens:lands  Come  zXio    (after  which   they   write   and 

iccution  Or         o  r  \  ^j 

the  New  penfill,)  are  but  more  and  more  refined  Images, 
and  Old  whereby  to  worfliip  the  Invijible  God:  and  that  Hill 
inlepend-  (^^  before)  the  Wolfe  (the  perfecutour)  muft  judge 
ent  Clear-  of  the  hambes  drinking ! 

gte.  Pqj.  inftance;   New  Englands  Lawes    lately  pub- 

lifhed  in  M""  C  larks  Narrative,^  )   tell  us  how  free  it 
fhall  be  for  people  to  gather  themfelves  into  Church- 

■  Extrafts   from   the    laws   of    MafTa-      ///  Newes.  4.  Mass.  Hijl.  Coll.  ii.  65-70. 
chufetts  on  thefe  fubjefts  were  printed  in 


of  [0/d and  New)  England,  Scotland,  ^«^ Ireland.       525 

eftate  F  how  free  to  choofe  their  owne  Mifiifters  ?  - 
how  free  to  enjoy  all  the  Ord'mances  of  Chr'tjl  fefus, 
&c  ?  But  yet,  provided,  fo-  and  (o  (upon  the  point) 
that  the  Chill  State  muft  judge  of  the  Spirituall,  to 
wit,  Whether  perfons  be  fit  for  C^«r<:^- eftate.  Whe- 
ther the  Gathering  be  right.  Whether  the  peoples 
choice  be  right,  DoBrines  right,  and  what  is  this  in 
truth,  but  to  fwear  that  blafphenious  Oath  of  Sii- 
premacie  againe,  to  the  Kings  and  ^eenes  and  Magif- 
trates  of  this  and  other  Nations  in  ftead  of  the 
Pope,  &c  ? 

Into  thefe  Prifons,  and  Cages,  doe  thofe  (other- 
wife  worthy  and  excellent  Men,  the)  Independents, 
put  all  the  Children  of  [318]  God,  and  all  the 
Children  of  Men  in  the  whole  World,  and  then  bid 
them  fie  and  walke  at  Libertie  (to  wit,  within  the 
Conjured  Circle)  fo  far  as  they  pleafe. 

To  particularize  briefely  :     When  they  have  in 
their  lix  feverall  Circuits  ejedled  (according  to  their  A  briefe 
Propofalls)  it  may  be   hundreths,  it   may  be  thou-  °"g^^  ^^^ 
fands  (if  impartiall)  of  Epifcopall  and  Prefyteriams  Propo- 
Minifers,  and  that  without  &  againft   their  Peoples^^^^^  °^^^^ 
confent,  to  the  prefent  Diftreffing  of  thoufands,  and  independ- 
inraging  (through  fuch  Soul-opprefio?is)    the  whole ''^' •^'«/- 
Nation  !  Then,  fay  they,  it  fhal  be  free  for  all  that  '^"' 
be  able,  &c.  to  be  Preachers,  though  not  ordained,  ^pj^^  ^^^^_ 
&c.   But,    provided,    that   two    Minifers  hands    [■M pemlents 
leaft,  which  upon  the  point,  is  inftead  of  an  Ordi-  i™p'icitly 

\i  1-  ^  1       •  o  TT  1-    2nd  ulent- 

nation)   be  to  their    Approbation,   &c.      Upon    tnisiychal- 
lock  any  (hall  be  free  to  preach  Chrif  Jefus,  upon  lenge  the 
this  poitit  of  the  Compaffe  (as  I  may  in  humble  reve-  oTar  °* 
rence,  and  with  forrow  fpeake  it)  the  Spirit  of  God tion. 


526  An  Appendix  to  the  Ckargie 

fhall  be  free  to  breathe  and  operate  in  the  Soulcs  of 
Men  !  By  this  Plummet  and  Line,  Rule  and  Square, 
and  (Teeming)  GouLlcn  Reede  and  Meeteicand,  tHe 
Samluary  muft  be  built  and  measured,  &;c. 

But  further,  if  any  Hiall  be  of  tender  Confciences, 

and  that  the  common   fize  will   ferve  their  foote,  if 

they  (liall   thinke  the   Independents  Foundations  too 

weak,  or  it  may  be   too  jtrong  for  their  weake  Be- 

liefe,  if  they  cannot  bow  downe   to  their  Goulden 

The  Dan-  j,„age,  though  of  the  hneft  and   lateft  Edition  and 

pawning    Fajhion :  Why  CW  forbid  thev  iliould  be   forc'd  to 

fpirituall    Church  as  others,  they  lliall  enjoy  their  Lihertie,  and 

to'av'i"   meeteapart  in  private;   But,  provided,  they  acquaint 

powers,     the  Civil]   Magijlrate,  that   is,  as   it   may    fall    out, 

(who  knowes  how  foon  ?)  and  too   too   often    hath 

fain  out,  the  poore  Sheepe  and  Deere  of  Chriji  muft 

take  Licence   of   and    betray    themfelves   unto    the 

pawes  and  /'rfwfj  of  their  Lyon-like  perfecutours. 

Heare  Oh  Heavens,  give  Eare  O  Earth!     What 

TheDir/c^ig  tj^j^  j^^,{   ]ii^g    thg   Treacherous    Dutchmen,   who 

and  the  7/7- Capitulate  of  Leagues  of  Peace  and  Amitie,  with 
JfpiiJents,  t\\t\r  Neighbour  Englijh,  and  in  the  midll:  of  State 
FHendJ  Complements  (fome  fay,  out  of  malicious  'wrath, 
compared,  others  fay  twas  out  of  drunken  Intoxications  at  the 
beft)  thunder  out  Eroad-fides  of  F"ire  and  Smoake 
of  perfecution  ? 

ObjeB.  Some  polhbly  may  fay,  Your  jurt  fuf- 
fring  from  the  Independents  in  New  England  makes 
you  fpeake  Revenges  againft:  them  in  Old. 
I319I  AnJ'w.  What  I  have  futfred  in  my  Ejiate, 
Body,  Name,  Spirit,  I  hope  through  helpe  from 
Chrijl,  and  for  his  fake  I  have  defired  to  beare  with 


of  [O/d and  New)  England,  Scotland,  ^W Ireland.       527 

a  Spirit  of  patience  and  of  refpeB  and  love,  even  to 
my  perfecutours.  As  to  particulars,  I  have,  and  muft 
(if  God  fo  will)  further  debate  them  with  my  truely 
honoured  and  beloved  Adverfarie  M''  Cotton. 

But  as  to  you,  worthy  Sirs,  (men  of  Learning, 
and  men  of  perfonall  Holines  many  of  you)  I  truely 
delire  to  be  far  from  envying  your  Honours,  pleaf- 
ures,  and  Revenues,  from  whence  the  two  former 
PopiJJ:)  &  Prelaticall  are  ejefted,  unto  which  the 
two  later  Pre/hyterian  and  Independent  ax  &  advanced  :  f^^  ^"■ 

Ni  1    T  f-T-  .1  r  thours  de- 

or  would  1  move  a  Tongue  or  pen  that  any  or  you  fj^e  as  to 

now  polfelfed,  (hould  be  removed  or  disturbed,  un-  the  Minif- 

tWlvonv  Con/ cienceshy  the  holy   Spirit  of  God,  or '/''' °* '^^ 

the  Lonjciences  or  the  people,  to  whom  you  lerve,  orpofleffed. 

minifter,  fliall  be  otherwayes   (then  as  you  are  yet) 

perfwaded. 

Much  rather  would  I  make  another  humble  plea 
(and  that  I  believe  with  all  the  Reafon  and  Jiijlice  And 
in  the  World)  that  fuch  who  are  ejected,  undone,  g-^^^j" 
impoverifhed,  might  fome  way  from  the  State  or 
you  receive  reliefe  and  fuccour :  Confidering,  that 
the  very  Nations  Constitution  hath  occalioned  pa- 
rents to  traine  up,  &  perfons  to  give  themfelves  to 
Jiudies  (though  in  truth,  but  in  a  way  of  Trade  &c 
Bargaining,  before  God)  yet,  'tis  according  to  the 
Cujlome  of  the  Nation,  who  ought  therefore  to  fliare 
alfo,  in  the  fault  of  fuch  Priejis  and  Minijiers  who 
in  all  changes  are  ejeSied.  "f  ^^  '^^- 

I    end  with   humble   begging  to   the  Father  ofjhree 
Spirits,  to  perfwade  and  polfelfe  yours  with  a  true  things  of 
fence  of  three  particulars.  ff^''''^^ 

rirlt,  of  the  yoakes  of  Soule-opprejjion,  which  iye  England. 


528  An  Appaidix  to  the  Clear gie 

upon  the  necks  of  moft  of  the  Inhabitants  of  the 

3   Nations,   &   of  the  whole  world  :     as  if   Chams 

Curfe  from  Noah  were  upon  them,  Servayits  of  Ser- 

Soule-       vants  are  they,  and  that  in  the  matters  of  the  Souks 

j),°g"  *^^    Affeftion  unto  God,  which  call  for  the  pureft  Lib- 

greateft.     ertie :  I  confefTe   the  World  lyes  in  wickednejfe,  and 

loveth  darkneffe  more  than   light :  but  why  fliould 

you  helpe  on  thofe  _yo(?/^j-,  and  force  them  to  receive 

a  DoBrine,  to  pray,  to  give  thanks,  &c.  without  an 

Heart?  yea  and   (in   the   many   changes   and  cafes 

incident)  againil  their  Heart  and  Soules  Confent  ? 

Secondly,  of  the  bloiidines  of  that  moft  bloudie 
DoBrine  of  perfeciition  for  caufe  of  Cojifcience,  with 
all  the  Winding  Staires  and  back  dores  of  it,  &c. 
Some  profejfors  true  and  falfe,  Sheepe  [320]  and 
Goats,  are  daily  found  to  differ  in  their  Apprehen- 
Jio7is,  perfwafions,  profejjions,  and  that  to  Bonds  and 
Death. 

What    now,  fliall   thefe  be  wrackt,  their  Soules, 

their  Bodies,  their  purjes,  &c  ?     Yea  if  they  refule, 

deny,  oppofe  the  DoBrtne  of  Chrijl  Jejus,  whether 

yewes   or   Gentiles,  why   fhould    you   call   for  Fire 

g.^^ ,.       from  Heaven,  which  fuits  not  with  Chrijl  Jefus  his 

nefle  of     Spirit  ov  Rjids  ?     Why  fhould  you  compell  them  to 

the 5/5//i/V  come  in,   with    any  other   Sword,  but  that  of  the 

Spirit  of  God,  who  alone  perfwaded  Japhet  to  come 

into  the  Tents  of  Shetn,  and  can  in  his  holy  feafon 

prevaile  with    Shetn    to    come  into   the   Tents    of 

Japhet  ? 

Thirdly,  Of  that  Biafs  of  felfe-love  which  hales 
and  fwayes  our  minds  to  hould  fo  faft  this  bloudie 
Tetient :    You  know   it  is   the  Spirit  of  Love  from 


(5/'( OA/ and  A^(?w)  England,  Scotland,  <zW Ireland.      529 

Chrijl  Jefus,  that  turns  our  feete  from  the  Tradition 
of  Fathers,  &c.  That  fets  the  Heart  and  Tojigue 
and  Pen  and  Hands  too  (as  Pauls)  day  and  night  to 
work,  rather  then  the  progrejfe  and  puritie  and^7«- Little  of 

plicitie  of  the  Crowne  of  Chrijl  'Jefus  fhould  be  de-  of^Love 
bafed  or  hindred.  from 

This  Spirit  will  caufe  you  leave  (with  joy)  ^^n^-^^^^\^l' 

fices,  and  Bijhopricks,  Worlds  and  Lives  for  his  fake  :  tant,  and 
the  Heights  and   Depths,   Lengths  and  Breadths,  ofo""-  felfe- 
whofe   Love  you  know   doth   infinitely  palfe  your  j-g^j^y^^jg 
moft     knowing     Comprehenjions    and    Imaginations,  conven- 
There  is  but  little  of  this  Spirit  extant,  I  feare  will  ^'.°"^'  ^"- 
not    be,  untill    we   fee    Chrijl  Jefus   flaine    in  theandDoc- 
flaughter  of  the  Witneffes:    Then   Jofeph  will  goe  trines  of 
boldly  unto  Pilate  for  the  flaughtered  bodie  of  moftP^^*^"""' 
precious  Savior:  and  Nicodetnus,  will  goe  by  day,  to 
buy  and   beftow   his  fweeteH  fpices  on  his  infinitly 

fweeter  Soules  beloved.     The  full  breathings  of  that 
heavenly  Spirit,  unfeinedly  and  heartily  wifheth  you, 

Tour  mojl  unworthy  countriman, 

R.    Williams. 


FINIS 

67 


[531] 


The   Principal 

CONTENTS. 

TRuth  and  peace  rarely  meet  P^ge      i 

Many  excellent  men  plead  for  perfecution  p.   2 

New  Englands  perfecution  guilty  of  the  perfecution  in   Old 

P-   3 
Thefrji  qccalion  0/  publijhmg  the  bloody  tenent  p    4 

Majler  Cotton  complains  of  being  perfecuted,  and  yet  writes 

fo  much  for  perfecution  p    5 

The  word  perfecution  (/«  plain  Englifli)  what  it  is  ibi. 

Majier  Cotton  would  change  the  word  perfecuting  into  pun- 

iihing.  p.   6 

State  worfliips  the  ordinary  occafion  of  perfecuting  p.  7 

Ordination  of  Minifters  afid  Coronation   of  Kings    utiftly 

CO  fn pared  p.    11 

Majier  Cotton  pleading  for  Common  Prayer  p.    11,  12 

Three  caufes  for  which  Majier  Cotton  pleads  for  perfecution 

P-   '3 
Chrifts  church  may  be  gathered  and  dijfolved  with  no  dijlurb- 

ance  o/"  civil  peace  p.    14 


[532]  The  Contents. 

Perfecutlon  breaks  all  cwW  peace  P-    ^5 

Civil  peace  may  be  kept  lojig  and  Jlourijh  even  where  Chrift  is 

not  heard  of,  yea  difowned,  &c.  p.    16 

Chriftianity  loji  moft  under  reforming  Emperors  ibid. 

The  focieties  or  Churches  of  Saints  are  meerly  voluntary  in 

combining  or  diffolving  p.    17 

Chrifts  Spoufe  is  chofen  out  of  this  world  p.    18 

No  civil  flate  can  judge  the  fpiritual  p.    19 

The  difference  of  fpiritual  and  civil  peace  p.   20 

When  Gods  people  jiourifh  tnoji  in  godlinefs,  then  mojl  perfe- 

cuted;  and  when  mojl  perfecuted,  then  flourijh  mojl  in  god- 
linefs p.  21 
A  monflrous  mingling  o/' fpiritual  andcwW.  dijlurbance  p.  22 
Six  injlance%  of  zeal  in  Scripture  [charged  with,  yet)  free  from 

breach  of  civil  peace  p.   23 

The  Indians  [fubjeSled to  the  Englifh)  permitted,  while  Englifh 

fearing  God  in  New  England  perfecuted  p.   25 

Jonah's  cafing  over  board,  pleaded  by  Majler   Cotton  as  a 

ground  for  perfecution,  examined  p.   26 

The  killing  of  the  falfe  prophet,  Zech.  13.6.  P-   27 

Conviction  of  confcience  p.   28 

The  violation  of  civil  peace,  though  out  of  confcience  to  be 

punijhed.  p.   29 

Gamaliells  councell  confidered  p.   30 

Chrift  Jefus  never  perfecuted  as  Chrift,  but  as  a  deceiver, 

blafphemer,  feducer,  ^c.  p.   3 1 

Gods  people  fajl  alleep,  and  yet  awake  ibid. 

A  deep  myftery  in  perfecution  p.    32 

Wolves  complaining  of  being  perfecuted  by  the  ftieep  p.  33 
The  blood  of  the  foules  under  the  Altar  is  afealed  Myftery  p.  34 
A  challenge  to  the   Devil  hitnfelf  touching  the  perfecution  of 

heretic ks  •  P-  34 


The  Contents.  [533J 

All  Antichrijiiati  hunters  make  Titus  the  third  their  Den  or 

Fortrefs  p.    35 

The  horrible  abujing  and  prof aning  of  that  word  Heretick  p.  36 
A  child  of  God  may  pofjible  be  an  Heretick  p.   37 

The  Jiraights  in  which  the  bloody  tenent   [and  the  Rejoynder 

alfo)  were  cotnpofed  p.   38 

Thofe  Preachers  who  will  not    Preach   without  money,  7nufl 

beg  or  ileal  ibid. 

Chriji  fefus  his  Ai^mcXxon  of  Diggers,  Beggers,Jiealers  p.  39 
Perfecution  ufually  taken  for  a  corporal,  not  a  fpiritual  pun- 

ijhment  ibid. 

Very  fever e,  but  not  Chriftian,  and  more  than  Judaical  pun- 

ijhment  (j/'Theeves  in  England  P*  4^ 

The  civil  a7id  fpiritual  life  confounded  p.  42 

Gods  right  and  Csfars  p.  43 

The  great  peace  breakers  ibid. 

Englijls  Diana's  p.  44 

Grofs  partiality  to  private  interefs  ibid. 

England  in  all  ages  guilty  of  much  perfecution  p.  45 

Two  feafonable  V&iitions,  of  any  per fe cute d  ibid. 

The  Parable  of  the  Tares  grofy  abufed  p.  46 

Hypocrifie  both  open  and  fecret  p.  47 

Spiritual  Whoredome  againf  God  in  his  worfhip,  may  be  in 

the  midji  of  pure  civil  relations  p.  48 

The  parable  of  the  wife  andfooUfli  Virgins  p.   50 

A  true  church  or  fociety  of  Chrift   cannot  confji  of  vifble 

Hypocrites  P-  5^ 

The  Field  of  the  World  ibid. 

The  Myftery  of  chriftians  and  antichriftians  p.   52 

Thefrjl  rife  of  Antichriftians  argued  p.   54 

Touching  the  judgement  of  the  great  whore  p.   55 

Chrifts  church  by  infitution  properly  conffing  of  good  ground 

P-   SI 


[534]  The  Contents. 

The  nature  of  the  Jewifh  church  p.   57 

The  nature  of  Ch.r\.i\.s  /r^^"  Apoftles  or  MelTengers  p.   58 

Antichriftians,  monfters  in  Religion  p.   59 

Two  forts  o/"linners  p.  60 

Two  forts  of  WyYiocnics  ibid. 

Two  forts  (j/'oppofites  to  Chrift  Jefus  p.   61 

T^d' Rivers  rtW  Fountaines  o/"  Blood.   Rev.   16.  p.  63 

O/' hypocrites /« />6^/>ro/^/o«  o/'Chriftianity  p.   64 

Corrupt  confciences  difinguified  p.   66 

Toleration  of  idolaters  coifidered  ibid. 

Civil  weapons  in  fpirituals  blur  and  fight  the  fpiritual    p.   67 
The  toleration  of  Jezabel  in  Thyatria  p.   68 

The  difference  between  fpiritual  and  cWiXfander  p.   69 

The  dreadful  nature  o/'Chrifts  fpiritual  puniflitnents  ibi. 

The  puniflmients  in   the  national   Church  of  Ifrael  were  ma- 
terial and  corporeal  p.  70 
Touching  Prayer  againft  present  deftruBion  of  the  Tares  p.   7 1 
Paftors  and  teachers  are  not  Apoftles  or  meffengers  ib. 
Elij  ah  y?/rr/«^  up  Ahab  to  fay  the  Baalites                        p.  72 
Touchi?ig  the  ftate  of  Ifrael  in   the  Apoftacy  of  Jeroboam, 
and  more  of  the  Baalites                                                    p.   72 
Touching  Apoftles  or  Meffengers                                         p.   74 
Touchitig  fundamentals                                                          p.  j^ 
Perfecuting  of  Chrift  Jefus  by  a  Law                               p.   76 
The  greatef  blafphemy  againft   Chrift  Jefus  that  ever  was, 
yet  not  punified  but  fpiritually                                            ibid. 
Pauls  appeal  to  Casfar  tnore  examined                                  p.   78 
Few   Magiftrates   in  the  world  that  bear  the  very  natne  of 
Chrift  Jeius                                                                        p.   79 
Fewer  truely  Chriftians                                                            ibid. 
Myftical  and  moft  cruel  Surgery                                     ^        ibid. 
To  ferve  God   with  all  our  might,  literally  taken,  horribly 
abufed                                                                                  p.   08 


The    Contents.  [535] 

The  title  o/' defender  of  the  Faith  in  England  p.   8i 

A  bold,  but  true  Word  touching  the  defender  of  the  faith  p.   83 
The  title  of  fupreatn  head  of  the  church  examined  p.   84 

The  plague  of  tbe  Turkes  upon  the  2iniic\iviiii2.n  world       p.   84 
Whether  Saul  was  a  type  of  Chrift,  and  the  Kings  is/'Ifrael, 
&c.  p.    85 

The  Priefts  and  Clergy  i?i  all  nations  the  greatejl  peace- 
breakers  p.   88 
Touching  the  feducer  and  feducing  p.   89 
Bifliop    Longlands    subtle   and  bloody    oaths    of  inquifition 
againjl  feducing  (chriftians)  ibid. 
Caifes  of  deftrudlion  to  a  nation                                        p.   90 
All  nations,   Cities,   and  Townes  of  the   world,  parts   of  the 
world  ^c.                                                                          p.   91 
Changes  of  ftate  Religions                                                     ibid. 
The  fate  of  Ifrael  unparalleled                                            P-  92 
The  punifitne fits  of  Chrift  yor^r  then  the  punifoments  of  Mojes 

ibi. 
That  of  Jude,  twice  dead,  examined  p.   93 

Of  fpiritual  infedlion  p.   94 

The  fword  of  typical  \{v2ie\  a  type  o/'Chrifts  fpiritual  fword 

P-  95 

Magiftrates  cannot  receive  from  the  people  a  fpiritual    power 

p.  69 
The  proper  charge  of  the  civil  Magiftrate  p.   97 

The  plague  of  the  Turke  upon  the  Antichriftian  world  p.   98 
A  twofold  care  and  charge  of  fouls  ibid. 

Chrift  the  true  King  of  Ifrael  ibid. 

Chrifts  threefold  fending  o/' Preachers  p.   99 

No  true  office  of  Miniftery,  fnce  the  Apoftacy,  but  that  of 
Prophefie  ibid. 

Great  negle£ls  charged  on  Chrift  Jefus  p.   1 00 


[536]  The  Contents. 

Pretended  or 6.e:r,  monjirous  diiior Act  p.    loi 

'The  Parliaments  high  jujiice  againji  oppreflbrs  p.    i  02 

The  title  head  of  the  church  p.    103 

The  civil  Magiftrate  710  fpiritual officer  now,  as  in  Ifrael  p.  1 04 
All  commonweals  that  ever  hath  been,  are,  or  Jl:>all  be  in  the 

world  [excepting  that  of  typicall  Ifrael)  })ieerly  civil  p.    1 05 

The  decrees  <?/"  Pagan  Kings  J^r  Ifrael  and  the  God  of  it,  con- 

fidered  ibid. 

The  Minifters  lay  heavy  load  upon  the  Magiftrates  back    ibid. 

The  great  deflation  of  the  vifble  order  of  Chrifis  Saints  atid 

fervants  p.    1 07 

The  Wolves  at  Ephelus  confdered,  Adl.  20  p.    108 

The  duty  of  the  civil  Magiftrate  in  fpiritual s  ibid. 

The  changing  of  Perfecutors  is  one  thing,  the  abolijhing  of 

perfecution  another  ibid. 

The  perfecuting  cleargy  no  cordial  friends  to  Magiftracy   ibid. 
Mafter  Cotton  and  Bellarmine  all  one  for  the  depofng  here- 

ticall  princes  p.    109 

The  Lord  Cobham  his  troubles  i7i  Henry  the  fifths  dayes  p.    1 1  o 
Civil  fociety  pluckt  up  by  the  roots  ibid. 

A  turn-coat  in  Religion  iiiore  faithlefs  then  a  refolved  Jew, 

Turk  or  Papift  p.    1 1 1 

DoBor  Pearnes  turning  and  returnitig,  and  turning  againe  to 

Religion  p.   1 1 

Confidences  yeelding  to  be  forced  lofie  all  confcience  ibid. 

T'woy?r<2«^^  Paradoxes  ^/^o«/ force /«  fpirituals  p.    112 

How  the  kings  ofi  Ifrael   atid  Judah   were  Types   ofi  Jefus 

Chrifi  to  cofne  p.    113 

Cyrus  called  Chr'i^,  a  figure  is/'Chrift  p.    114 

The  fire  from  Heaven,  Revel.  13.  p.    115 

All  truth,  not  only  heavenly,   but  moral,   Civil,  &c.  precious 

p.    1 16 


The  Contents.  [537] 

Many  excellent  Prophets  in  efninency  and  power,  and  yet  may 
not  ufe  a  civil  but  a  fpiritual  sword  in  fpirituals         p.    117 
More  confidence  conitnotily  put  in  the  civil  fword  then   the  fpi- 
ritual p.    118 
Englands  changes  in  Religion  compared  with  thofe  o/'Judah  ibid 
Whether  England  7nay  not  pojjibly  receive  the  Pope  againe  1 19 
The  Religions  of  the  world,  politick  inventions  to  maintaine  a 
civil  ftate                                                                           p.    120 
The  abfolute  necefity  of  fofne   order  of  Government   all  the 
world  over  ibid. 
The  Emperor  Antoninus  Pius  his  difiinBion  and  edi£i  againji 
perfecution                                                               p.    120,  123 
The  degeneracy  of  Chrifiiajiity  now  prof effed                  p.    121 
The  horrible  difhnbling  of  fome  perfecutors                           ibid. 
Twojhort  a  time  fet  for  repentance  in  New  England     p.    122 
Falfe  Teachers  cotntnonly  hardened  by  perfecution               ibid. 
The  great fiiff'erings  of  Mafier  Gorton  and  his  friends  i7i  [New] 
England                                                                             p.    123 
The  difference  between  fpiritual  and  corporal  murther    p.    1 24 
Civil  fufiice  ought  impartially  to  permit  one  confcience  as 
well  as  another                                                                    p.    i  24 
The  difference  of  the  perfecution  of  the  Rotnaiie  E?nperors  and 
Roma?i  Popes                                                                    p.    125 
The  difference  between  the  perfecuted^or  confcience,  ajid pun- 
ijljedfor  civil  critnes                                                        p.    1 27 
Every  true  Mofes  will  fnake  a  difference  between  Ifraelites  and 
Egyptians                                                                          p.    128 
Whether  a  Commonweal  ftiay  profper  in  the  permif/ion  of  di- 
vers Religions                                                                  p.    129 
Cups  of  blood  given  into  the  hand  o/'perfecuting  nations  p.  129 
^cx'vpx.\iv&  perverted  from  the  fpiritual  to  the  ciwW^iie:  p.    131 
The  Magiftrate  ifually  but  the  Clergies  Cane  ^WTrumpet  ibid 
68 


[538]  The    Contents. 

Ro?)i.  16.  ij.  gfojiy  abufed  by  a  Governor  in   New  England 

ibid. 
The  bloody  Tenant  plucks  up  the  Nations  and  all  civill  being 

p.    132 
Romes  glory  tfW  downfal  p.   133 

The  civil  ftate  and  officers  thereof  cannot  be  fpiritual  Judges 

ibid. 
The  cafe  of  G2}X\o  p.    134 

The  fufficiency  of  Chvii\.%  fpiritual  weapons  p.    135 

A  vaine  fear  offalfe  Teachers  p.    1  36 

Chrift  lefus  nor  Paul  addref  the??2felves  tothec'wW  ftate   ibid. 
Turke  and  Pope  and  the  generality  of  all  Proteftants  againjl 
free  conference  p.    i  37 

David  ajid  Goliah  Types  ibid. 

Difference  between  fpiritual  atid  cWi\  Mi7iifters  p.    138 

Ifraels  corporeal  killing,  types  of  fpiritual  ibid. 

The  duty  of  the  civil  ftate  infpirituals  p.    139 

The  kingdomes  of  the  world  beco7ning  Chrifts  ibid. 

Touching  forcing  men  to  Church  p.    140 

A  Spanifli  inquiftion  oil  the  world  over  p.    141 

Mafler  Cotton  kindling  a  twofold  fire  ibid. 

Mathias  thefecond  Emperor,  granting  liberty  of  confcience 

Chriftian  weapons  confidered  ibid. 

A  fallacious  difiinBion  of  ufng  the   civil   fw^ord,   not  in,  but 

about  fpiritual  matters  p.    143 

Wonderful  fir  ange  Carpenters  p.    144 

Majler  Cotton  fights  ftocks  and  whips,  (s'c.  and  provokes  to 

banifti  and  kil  hereticks  &c.  ibid. 

All  civil  violence  in  fpirituals  is  for  an  intereft  p.  145 

The  civil  fword  efieemed  more  powerful  the?i  the  fpiritual  p.  1 46 
T  hat  great  fort  of  ^otn.  13.  confidered  p.    147 


The  Contents.  [539] 

T6e   civil  Magiftrate   not  charged  with  the  keeping  of  two 

tables  ibid. 

Calvin  and  Beza's  Judgement  on  Rom.  13.  p.    148 

Unrighteoujhejs  civil  and  fpiritual  ibid. 

Spiritual  wars  without  civil  dijlurbance  p.    149 

Of  the  Romane  Emperors  power  in  fpirituals  p.    150 

Foul  ifnputation  againji  Chrift  Jefus,   and  yet  his  wife  pro- 

vifion  for  his  Kingdome  p.    151 

'Xhe  Clergies  evil  dealing  with  the  civil  magiftrate  p.  152 
The  nature  of  the  Church,  and  of  Chrifts  true    order,   but 

lately  difcoveredfnce  the  Apoftacy  ibid. 

Spiritual  Courts  and  fudges  p.    153 

Touching  Pauls  appeal  to  Csefar  p.    154,  155. 

Spiritual  rights  and  civil  p.    156 

T he  true  and  only  Q\i^\'iitVid,ov!\Q  p.    157 

Q\\r\^  ^&{\!l%  robbed  of  his  crown  p.    158 

Of  cujiome  tribute  ^c.  p.    159 

Of  praying  for  Magijlrates  p.    160 

Civil  Mimjlers  and  fpiritual  ibid. 

The  God  o/"  heaven  hath  many  forts  of  Minijiers  p.  161 
Ordinarily  the  truth  is  perfecuted  ibid. 

Touching  the  tear  me  evil  Ilom.  13.  p.    162 

The  civil  Magiftrate  robbed  of  his  civil  power  ibid. 

Of   toleration,    which   Majler   Cotton   in  cafes  makes  large 

enough  p.    163 

The  land  of  Ifrael  a  type  p.    164 

Touching  falfe  and  {cdiVLcmg  tt^ichtrs  p,    165 

The  great  difference  of  fn  againji  the  civil  or  fpiritual  ejlate 

p.  166 
The  grofs  partiality  of  the  bloody  doBrine  of  perfecution  ibid. 
Gods  children  much  labor  to  fhift  off  the  crofs  ij/"  Chrift  p.  167 
Chrift  Jeftis  between  two  theeves  p.    168 

The  horrible  hypocrife  of  all  perfecutors  ibid. 


[540]  The  Contents. 

Chrifts  charge  to  Pergamus  and  Thyatira  againjl  toleration, 

examiried  p.    169 

The  word  perfecution  how  ordinarily  taken  ibid. 

Famous  fpeeches  of  fome  kings  againjl  perfecution  p.  170 
No  civil  ftate  or  country  can  be  truly  called  Chriftian,  although 

true  Chriftians  be  in  it  p.    171 

'^\xx(\w'g  fathers  dealt  with  all  as  children  p.    172 

Perfecutors,  if  it  were  in  their  power  would  and  are  bound  to 

perfecute  all  confciences  and  Religions  in  the  world  p.  173 
j4 II  periecutors  hold  the  Popes  tr alter oiis  Ao&.riv\e  of  depofng 

Hereticks,  &c.  p.    174 

The  Popifli  and  Proteftant  Clargy,  y^"/  the  Popifh  a?id  Pro- 

teflant  world  071  f re  for  their  maintenance  ibid. 

The  Dutch  device  to   win  their  Clergy  to  toleration  of  other 

Religions  p.    175 

All  that  prof efs  to  be  Chrifts  Minifters,  muf  refolve  to  dig  or 

beg,  or  fteal  ibid. 

All  Antichriftians  are  fundamentally  oppofte  to  Chrift  Jefus 

p.  176 
Of  letting  the  Tares  alo?ie  p.    177 

A  fpeech  of  King  James  confidered  p.    178 

Touching  cotnpellifig  cotning  to  come  to  Church  to  hear  p.  179 
A  fecond  fpeech  of  King  James  provitig  it  pofjible  that  a  Pa- 

pift  may  yeeld  civil  obedience  ibid. 

'Xhe    Parliament    at    Paris,   although  Popifh,  yet  condemned 

books  againjl  c\y\\  obedience  p.    180 

All  England  was  Catholick,  and  yet  the  Pope  retiouficed  ibid. 
A  twofold  holding  the  Pope  as  head  ibid. 

The  two  Englifh  fifters  Laws  concertiing  conscience  p.  181 
Cautions  for  preve7iting  dijlurbance  by  Papifts  ibid. 

Other  Nations  well  provide  againjl  diftradtions  and  tumults 

from  oppofte  confciences  p.    182 


The  Contents.  [54^] 

Neerer  competitors  to  the  truth  among  our  felves,   then  the 

Papift  ibid. 

'Yhe  admired  prudence  of  the  Parliament  in  preferring  civil 

peace  p.    183 

hicreafe  (j/'Papifts  unlikely  {as  things  ft  a7id)  in  England  ibid. 
Mafter  Jo.  Robinfonyroy';^  Holland  as  touching  permijjion  of 

Papifts,  his  teftiniony  p.    1 84 

A  third fpeech  o/'King  James  co?ifdered  ibid. 

Perfecution  (ordinarily)  the  mark  of  a  falfe  Church  ibid. 
Stephen  King  of  Poland  his  fpeech  ibid. 

'The  fpiritual  power  of  Chrift   intrifled,    not   with  civil  but 

Ipiritual  Minifters  p.    185 

An  excellent  argument  ufed  in  Parliament  againft  the  perfe- 

cuting  Birtiops  ibid. 

Two  wayes  o/'dillurbing  (7W  deftroying  Religion  p.  186 
The  Bilhops  as  TyriLnis  jiftly  fupprefed,  and  the  Parliament 

therein  profpered  /row  heaven  ibid. 

Daniels  councel  to   BeHhazzar,  preferveth   Parliaments  and 

nations  ibid. 

Ifrael  a  fniraculous  nation  p.    i  87 

Two  forts  (?/"  nations  /;/  the  world  ibid. 

Touching  the  true  Chrift,  and  the  falfe  p.    188 

The  King  0/  Bohemia  his  fpeech  p.    189 

Spiritual  Rapts  ^wrt' violence  z/'jOo;/  confcience  p.    189 

Amnon  his  ravijlji?ig  of  Tamar  a  Type  p.  190 

The  Judge  0/' conviction  of  confcience  ibid. 

Warsyir  Religion  p.    191 

The  bloody  tenent  guilty  of  all  the  blood  of  Papifts  and  Pro- 

teikzxits  formerly  and  lately  {^piXt.  p.    192 

Touching  national  Churches  ibid. 

Vvi&ic'iX  doiyifig  of  C\\ri\k  ]e(\is  the  greateft  p.    193 

Two  high  traifgrefions  objeBed  agaitft  Majler  Cotton  p.    1 94 


[542]  The  Contents. 

Touching  Julian  his  toleration  p.    199 

Touching  the  infe£lion  of  falfe  dodlrine  ibid. 

King  James  mid  Queen  Elizabeth  their  perfecutions  compared 

p.   200 
Fit  qualification  of  Princes  p.   201 

Majler  Cotton  fufpends  tnojl  part  of  the  Magiftrates  in  the 

v^ovXdi  from  aBing  in  matters  of  Religion  ib. 

Conftantines  EdiB  as  to  Religion  p.    202 

Foule  imputations  cajl  on  Chrift  Jefus  ibid. 

Unchrijiian  Tribunals  and  proceedings  p.   203 

Touching  excommunication  in  Ifrael  p.    204 

Spiritual  bleffngs  atid  curfngs    the  Antitypes  of  Corporal  in 

Ifrael  p.    205 

Holy  and  fpiritual  Conftables,  prifons,  flocks,  ports,  gibbets, 

Tyburnes,  cfff.  ibid. 

A  true    Chrift,    a  true  fword,  a  falfe  Chrift,  a  falje  fword 

p.   206 
Queen  Elizabeth  her  wars  againf  the  Papifls  ibid. 

The  Wars  of  the  Waldenfes  p.   207 

Chriftian  weapotis,  wars  and  victories  p.   208 

Gideons  ar?ny  typical  ibid. 

The  Chriftian  Church  doth  not  perfecute,   but   is  perfecuted 

p.   209 
Poverty  and  perfecution,  the  moji  common  companions  of  Gods 

Church  p.   210 

The  ftfis  of  Gods  children  ibid. 

Chrifls  witfiejfes  in  all  Ages.  p.   211 

A  true  wife  (j/*  Chrift  no  perfecuter  ibid. 

The  difference  between  excommunicatio7i  and  perfecution     ibid. 
Difference  between  a  fpiritual  ^^W  civil  flate  p.   212 

The  civil  powers  tnade  the  Clergies  executioners  p.    213 

Spiritual  judgements  more  terrible  f nee  Chrift,  then  corporal 

before  his  coming  p.   214 


The  Contents.  [543] 

A  twofold  way  of  con^kvziut  p.   215 

What  it  is  to  walk  accordi?ig  to  mans  light  ibid. 

Convidtion  twofold  p.    216 

The  t)iaintena?ice  of  the  New  Englifli  Minifters  ibid. 

Of  propagating  Religion  by  the  f word  p.  217 
Touching  the  Indians  of  New  England                  p.   218,   219 

Propriety  of  Language  necefary  to  all  Preachers  p.    220 

Confcience  a  clofe  prifoner  in  New  England,  &c.  p.   221 

Publike  Marriage  of  a  foul  to  Chrifl:  ibid. 

Spream  Authority  in  fpirituals  p.   222 

Myfteries  of  fa  If e  Chrifts  p.   225 

The  true  Chrift  dejpijed for  his  poverty  ibid. 

A  bafe  ejieem  of  the  fyiritwsXfword  ibid. 

pjarthly  Q\\x\'^%  need  earthly  fupports  p.  226 
The  Jlate  o/'Chriftianity  during  the  reig?ie  i?/^  Antichrift  ibid. 
Satans  two  wayes  of  quenching  the  candle  o/"Chrifl:ianity  p.  227 

A  note  of  the  French  MafTacre  ibid. 

The  pretefided  difputes  in  Qiieen  Maries  dayes  p.   228 

The  late  Synodical  difputes  ibid. 

A  bloody  and  mojl  unchriftiany/)^t'C/6  ibid. 

The  raJJj  niadnefs  o/'perfecutors  againf  themf elves  p.   229 

Pleafantnefs  of  v/itfaTiBifed,  &c.  ibid. 

The  Churches  of  New  England  proved  an   itnplicite  national 

Church  ibid. 

A  civil  ftate  maintenance  proveth  a  ftate  Church  p.  231 
Synods  ajfembled by  civil  power,  cayinot  be  but  civil  alfo  p.  231 
The  holy  Land  a?id  Country  of  Canaan  a  None-fuch 
The  weapo7i  of  the  Jews  and  Chriftians  compared 
New  Englifh  loath  to  be  accounted  perfecutors 
Lawes  concerning  Gods  worjlnp  p. 
Touching  the  Magiftrates  keeping  of  both  Tables 

Of  y{.'3.^\^x'&.\.e%  fufpending  in  matters  of  Religion  p.   237 


p- 

232 

p- 

233 

p- 

234 

234, 

240 

p- 

235 

[544]      '  T^^  Contents. 

JVoful  foul-(^ving  ibid. 

The  teerm  [fouls  Good]  cormnonly  but  a  pamt  p.   238 

Worldly  frofperity  ever  dangerous  to  Gods  children         p.  239 
Holland   and  ^ngX-^ndi  worider fully  profpered  upon  ih.G.iv  ?nercy 
fhewn  to  confciences  p.   241 

Bodies  and  goods    {not   confcience)  fubjeSl  to   civil  powers 

p.   242 
What  is  the  Commonweal  of  Ifreal  p.   243 

The  Romane  Emperor  Jlourijljed  long  though  without  Chrift 

p.  _  244 
Chriftsy/")??^  tnoji  chajie  under  perfecution  ibid. 

Qox\^2iWXxn&  a  friend  and  an  ene7ny  to  Chv'iH?,  fpoufe  p.  245 
Concerning  toleration  in  New  England  p.   247 

Papifts  a?id  Proteftants  both  force  to  Church  p.   248 

Prayers  for  vengeance  upon  perfecutors  p.   249 

The  bloody  Tenent  of  perfecution  is  a  King-killing   and  Sate 
killing  p.   250 

V ex lecxxtor?,  pretend  to  fave  but  kill  p,   251 

Hireling  Minifters  ibid. 

Friers  /?/  Chaucers  titne,  ajid  the  Clergy  /;/  our  time  confdered 
The  Turkes  will  be  Mufelmanni,  that  is  true  believers  p.  253 
Mjy?/<:(^/ flieep  ^W  wolves  p.   253,  254 

'Punh  Jlrikitig 'EWm'SiS  blind  confdered  p.   254 

The  Clergy  ufng  the  Magiftrate  as  dogs  p.   256 

The  great  fpiritual  di^evences  of  thefe  times  p.   257 

GoA%  childre?i  ?nay  pofibly  fght  each  agaitfl  other  p.   258 

»S'/'/r//«<^/ murtherers  rt'W  feducers  p.   259,261 

Commonweal  and  Co7nmon-vioe  twofold  p.    259 

Myfical  wolve?,  and  Muskeeto's  p.   261 

A  fate  andforc't  Religion,  a  prifon  p.   262 

Of  Conftantines  wars  for  the  Chriftians  p.   263 

Never  any  true  Religion  in  the  world,  but  otie  p.   264 


The    Contents.  [545] 

Touching  Pauls  bafphemy  before  his  converjion  ibid. 

An  injiatice  frotfi  John  Haywood  and  the  Lord  Cromwel  in 

K.  Henry  the  eighth  his  days.  p.   265 

Of  Mofes  Judicials  p.    266 

Thefrji  Chriftians  the  purest,  and  yet  the  civil  fword  was 

again  ft  them  p.   267 

The  Levites  killing  3000,  Exod.  32,  typical.  p.   268 

Phineas  his  aSl  confidered  ibid. 

Elijah  and  the  Baalites,   and  other  figurative  paffage^  of  the 

Old  Tejiament  p.   269,  270 

Strange  and  t?ionJirous  duties  o/' Moral  righteoufnefs  p.  271 
Gods  children  are  monfters  accounted,  &c.  p.   272 

Elijah  his  Jlaying  the  Captains  and  their  Fifties  ibid. 

Wonderful  Spiders  and  Cobv^^ebs  ibid. 

Touching  Seducers  and  their  punifhments  p.   273 

The  fad  effeBs  of  the  Bloody  Tenent  on  M.  Cotton'j  own 
fpirit  _  p.   274,   275 

The  differences  of  Gods  people  in  Old  and  New  England 
The  great  fin  of  New  Englznds  former  Patents  p.  276,  277 
Old  England  curbing  New  'EngX^LndLS  perfecutions  ibid. 

Holy  Cranmer,  and  Crovnwcl,  joyning  with  bloody  perfecutors 

in  Hen.  8.  his  days  p.   278 

The  famous  paffages  o/"  Cromwel  and  Lambert  in  Hen.  8.  his 

days  p.   278 

Convi6tion  twofold  p.   279,  280 

Chrifi:   Jefus   accounted  the  greateji   Heretick,  Blafphemer, 

and  Seducer  in  the  world  p.   281 

Small  matters  accounted  Herefies  ibid. 

The  barbarous  ufage  o/' John  Hus  in  the  Councel at  Confi:ance 

p.    282 

The  Bloody  Tenent  defrays  civility  out  of  the  world -p-   282, 

285 
69 


[546]  The  Contents. 

All  men  confident  in  their  ov^n  vfi.y  p.   284 

He  that  perfecutes  ]ews,  Turks,    Pagans,   or  Antichriftians, 
is  in  a  greater  err  our  then  any  of  them  ibid. 

Freedom  of  confcience  a  great  peace-maker       p.  286,  287 
Of  perfecuting  Apoftates  p.  287,  288 

Two  woful  opinions  bewitching  the  Nations  p.   289 

Three  great  caufes  of  the  dowrfal  of  the  Church  of  Rome 

p.   290 
Touching  the  New  Englifh  model  of  Church  and  Civil  power 

p.   290 
M.  Cotton'j'  too  deep  cenfuring  p.   291 

Ifrael  ^z  miraculous />fo/'Z?  p.    292 

Touching  the  punifhnient  o/' adultery  among  the  Jews  p.  293 
All  civil  Government  Gods  Ordinance  ibid. 

True  Commonweals  many,  without  Kings  p.    294 

A  wonderful  faying  o/'Bifhop  Hall  ibid. 

Magiftrates  niirfng  fathers,  and  their  fins  p.   295,  296 

The  Pourtraicture  of  the  Bloody  Tenent  p.   297,  Gfc. 

Compared  with  other  O^'imom  and  Y'vz&.iCQS  p.   301 

1  he  Maskes  and  Vizards  of  the  Bloody  Tenent  p.    302 

Truth  and  Peace  their  tneeting  feldotn  and Jhort  in  this  World 

ibid. 

The  Letter  of  R.  W.  to  Major   Endicot  Governor  of  the 

MafTachufet  [in  N.  E.)  upon  occafion  of  the  late  perfecution 

at  Bofton  p.   303 

Perfecutors  approve  no  perfecution  in  the  World  but  their  own. 

P-   304 
All  Perfecutors  render  the  innocent  mojl  odious  p.   305 

Cromwel  the  2'^,  a  Refugeyor  the  opprejfed  p.   306 

This  KQjoy n^ev  for t}ierly  fe?it  out  ofN.  Eng.  but  not  till  now 

publifhed  ibid. 

Kbufe  oj  Light  7noJl  dangerous  ibid. 


The  Contents.  [547] 

The  power  of  Confcience  though  erroneous  p.   307 

The  Common  Prayer  and  the  Compofers  of  it  p.   308 

Perfumes  with  man,  ftinks  with  God  ibid, 

O/"  .S'/'/r//«,«/ Baites  and  Snares  p.   309 

Spiritual  Witchcraft  ibid. 

Spiritual  Drunkennefs  and  the  perfecuting   Language  of  it 

p.   310 
The  horrible  path  which  Perfecutors  walk  in  p.    3 1 1 

The  leaf  beginning  of  Perfecution  tends  to  Blood. 
Gods  dreadful  judgement  againji  PeviccniOTS  p.    312 

Gray  haires  are  Gods  Alarums  p.    313 

Kn  appendix  to  the  Cleargie  of  [old  and  New)  England,  Scot- 
land, «W  Ireland  p.   514 
The  Cleargie   Court  the  Magiftrate  for  his   Sword  and  his 

money  ...  P' .3^5 

The  late  Kings  charge  againji  his  Clergie  ibid. 

The  V^ooXie  pleading  with  the  Lamb  W//^^  judge  ibid. 

A//  profecutors  [in  their  turns)  plead  for  libertie  of  con- 
fcience p.   316 

King  Charles  and  his  Ch.2L^\2iins  fubjcrihe  to  libertie  of  con- 
fcience ibid. 

Kbout  twenty  years  perfecution  in  New  England  p.    317 

The  perfecution  of  the  New  and  old  Englifh  independent 
Cleargie  p.   317 

A  brief  touch  upon  the  fifteen  propofals  of  the  [fo  called)  In- 
dependent Minifters  p.   318 

They  flently  challenge  the  power  o/'ordination  in  all  England, 
&c.  ibid. 

'They  fell  the  Spirituall  Libertie  of  Chrift  ibid. 

FINIS. 


ERRATUM. 


In  note,  p.  423,  read  The  Ploughman's  Tale  for  Piers  Ploughman's  Tale. 


